TRINITY - PROBLEMS

IN THE UNFOLDING OF THE DOCTRINE OF THE TRI-UNITY OF GOD, CERTAIN INTEL­LECTUAL PROBLEMS APPEAR

 

 

But these problems are not insuperable to the heart that is exercised by faith. Nor are these problems peculiar to the doctrine of the Trinity. There is no article of the Christian faith that is not attended by problems. But in no case do the problems hinder the exercise of faith. At this point we call three such problems to your attention.

1. There is the alleged numerical contradiction in that God is both one and three. How can this be? The answer is that God is not one and three in the same sense. The doctrine of the tri-unity of God does not teach that there are three persons united in one person, or three beings in one being, or three Gods in one God, or that God merely manifests Himself in three different ways. It does teach that there are three eternal distinctions in one being. Or, to put it another way, there are three eternal persons in one substance. This means that God is one in substance. God's nature as displayed by His attributes has been the burden of this entire treatise, each person of the Godhead, Father, Son, and Holy Spirit share alike in this nature. But God is three in the sense of personality. In this respect, these distinctions of person are so clear that personal pronouns are used for each, and there is a clear reciprocation of duty and performance among them.

The basic problem is twofold: the fact that there is no exact analogy in the world of sense experience, and the fact that human language means different things to different people and is constantly in a state of change. The history of the doctrine of the Trinity reveals this fact. This may account for the fact that God wisely incorporated the truth in the word of God without employing specific terms such as trinity, person, and substance. In the Eastern Church where Greek was the language, one set of terms grew up. In the Western Church where Latin was used, it was necessary to employ a different set of terms. And in every period since, and in every place, it has been necessary to re-examine and re­define terms to make them conform to the facts in the Bible.

Many illustrations have been employed to convey the truth of this great doctrine to the minds of men. This is known as the law of apperception in teaching that is, moving from the known to the unknown. Augustine used the tree and spoke of the root, trunk and branches. Luther employed the flower: form, substance, fragrance. Another used space: length, breadth, and height. Still another pointed to the sun: light, heat, rainbow; another to light: light, heat, rays; another, personality: self, disposition, will; another, self-consciousness: I (self), I know (the knower), and myself (the known). In the area of mathe­matics the triangle has been used. The area enclosed represents the substance of God. Each side is equal, representing the three persons in God. And each side possesses the whole area.

But there is a crave peril in all illustrations. There is the attempt to use that which is created and finite to represent the creator vino is infinite and incomprehensible. The result can well be that the unity of God is lost and the thinker moves in the direction of three Gods, or on the other hand, there is the loss of the three personalities and one moves in the direction of Unitarianism. The latter is the most prevalent. At this point the second commandment should be observed: "Thou shalt not make unto thee any graven image" (Exod. 20:4). Better by far to accept by faith what has been revealed in the word of God.

If there is any adequate illustration for this great truth, it is to be found in John 17:11: "that they may be one as we are." The pronoun "they" refers to the Church and this prayer was answered on the day of Pentecost. It was then that all three persons of the Godhead came to take up their residence in the Church when the Holy Spirit came (John 14:23). The Holy Spirit came into each one and they became one body, because they possessed the same spiritual essence as the persons of the Godhead even though they were separate individuals (1 Cor. 12:13). However, no one has ever solved this problem rationally. All such proposals have ended in heresy.

2. A second problem suggests itself in the fact that the Trinity was not fully revealed in the Old Testament. The only adequate answer is that this was not God's plan. If there is any explanation it lies in the fact that the tendency to idolatry and polytheism was so prevalent that the lesson on divine unity must be indelibly impressed upon men. Even this emphasis was ignored and there were many relapses. And again, the full revelation of the Trinity in words had to wait upon the revelation in deeds.

3.      A very practical problem has occurred to many saints. Since the three persons of the Godhead are equal, why is it not perfectly proper to pray to any one of them? The answer is just as clear. It is proper, depending on the circumstances. Stephen prayed to Christ (Acts 7:59). The benediction of 2 Cor. 13:14, making reference to "the communion of the Holy Ghost" suggests that there is a common sharing and reciprocation with the Holy Spirit, and this may be what was transpiring when Paul and Barnabas were selected by the Holy Spirit for missionary work (Acts 13:1-4). But the normal and general pattern of prayer is suggested in Eph. 2:18, "For through him we both have access by one Spirit unto the Father." This means coming to the Father (Matt. 6:9), through the Son (John 14:13-14; 16:23-24), in the person of the Holy Spirit (Jude 20).