Catholics & Protestants: The Trinity

[mrparker]

Because in my short time here on this forum, i have run into several individuals offering an explanation of the trinity, while that explanation differs from another individuals explanation. I have read the creedo, but would like some insights into the mind of you all.

Please explain with the best clarity as you can offer, to me (a non-believer of the Trinity) how I am to understand that you believe in the Trinity.

I understand there maybe different angles / perspectives of individuals and their coming to understand it, and i welcome and appreciate all insights from those who believe the Trinity.
Please try to cite sources(Bible, catechism, whatever you may use) where you are able, that i might retain where to refer to and how you may have come to your understanding.

This is in an effort for me to not have a misinformed understand as to what you believe about the Trinity. Thank you in advance. And bless those of you who will take the time to answer.

 

[Eucharisted]

Okay.

God is the Trinity.

Now, for the longer explanation.

God is three Persons: the first we name is Father, who is the Principal of the Trinity, and the second we name is the Son, who is begotten of the Father as the Word of God, and the third we name is the Holy Spirit, who proceeds from the Father through the Son as the Presence of God.

Because God is the Father, the Son, and the Holy Spirit, the Father is God, the Son is God, and the Holy Spirit is God, whereby we derive the traditional formula God the Father, God the Son, and God the Holy Spirit and whereby we derive the doctrine that the Son is God from God, Light from Light, true God from true God.

Because God is the Father, the Son, and the Holy Spirit, we say the three Persons are con-substantial: the Father is con-substantial with the Son, the Son is con-substantial with the Father, and the Holy Spirit is con-substantial with the Father and the Son. The term “con-substantial” basically means “of the same substance”. Substance, being, and nature are three terms used by different Christians to refer to the exact same thing: God. Basically, con-substantial means the three Persons are each God: God the Father, God the Son, and God the Holy Spirit (as I said before).

This is why in the Creed we profess “…true God from true God, begotten not made, of one being with the Father” in reference to the Son. Basically, the Creed was created as a means to defeat different heresies that had cropped up in the Church, and the line which I just quoted was added to the Creed as a means to defeat the heresy that the Son is not of the same substance as the Father and the Holy Spirit.

Now because each Person is God, each Person is co-equal in everything, because God, being perfect, is absolute, and as such, nothing can be greater than God. So if something is as great as God, than it must be equal to God. Thus, the three Divine Persons are equal in glory, immortality, power, knowledge, will, love, mercy, etc. You might be wondering, “How can they all be equal, yet not be three gods?” It is because only one God exists and in Him do the three Persons exist. If God was not one, each Person would be a god, and so, there would exist not one God but three gods. You further might be wondering, “But if God is one, how dose He have three Persons?” It is because God is both one and unity, and in fact, He is a triunity - or, as we say, a trinity, the Holy Trinity.

Regarding the Third Person, some believe He is the Wisdom of God, and others, the Love of God, and still others, the Presence of God, and yet others, the Power of God, and even,the Light of God. All are correct. How? Because He is the Presence of God and God is Wisdom, Love, Mercy, Power, Light, etc. In truth, the name Holy Spirit is but two attributes of God stuck together, for God is Holy and God is Spirit.

 

[Eucharisted]

Some Church Fathers on the Holy Trinity:

Athenagoras

For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence, - the Father, the Son, the Spirit because the Son is intelligence, reason, wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it (A Plea for the Christians, 2:18 [A.D. 177]).

Irenaeus

For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject (Against Heresies 4:7:4 [A.D. 180-190]).

Theophilus of Antioch

The three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His Wisdom (To Autolycus 2:18 [A.D. 181]).

Clement of Alexandria

And the address in the Timœus calls the creator, Father, speaking thus: ‘Ye gods of gods, of whom I am Father; and the Creator of your works.’ So that when he says, ‘Around the king of all, all things are, and because of Him are all things; and he [or that] is the cause of all good things; and around the second are the things second in order; and around the third, the third,’ I understand nothing else than the Holy Trinity to be meant; for the third is the Holy Spirit, and the Son is the second, by whom all things were made according to the will of the Father (The Stromata 5:14 [A.D. 202]).

Hippolytus

A man, therefore, even though he will it not, is compelled to acknowledge God the Father Almighty, and Christ Jesus the Son of God, who, being God, became man, to whom also the Father made all things subject, Himself excepted, and the Holy Spirit; and that these, therefore, are three. But if he desires to learn how it is shown still that there is one God, let him know that His power is one. As far as regards the power, therefore, God is one. But as far as regards the economy there is a threefold manifestation, as shall be proved afterwards when we give account of the true doctrine (Against the Heresy of One Noetus 8 [A.D. 200-210]).

Tertullian

…All are of One, by unity (that is) of substance; while the mystery of the dispensation is still guarded, which distributes the Unity into a Trinity, placing in their order the three Persons – the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost (Against Praxeus 2 [A.D. 213]).

…all the Scriptures attest the clear existence of, and distinction in (the Persons of) the Trinity, and indeed furnish us with our Rule of faith…. (ibid. 11[A.D. 213]).

Origen

…the divine benefits [are] bestowed upon us by Father, Son, and Holy Spirit, which Trinity is the fountain of all holiness…. (On First Principles 1:4:2 [A.D. 220-230]).

And under this rule must be brought also the understanding of the sacred Scripture, in order that its statements may be judged not according to the worthlessness of the letter, but according to the divinity of the Holy Spirit, by whose inspiration they were caused to be written (ibid. 4:27 [A.D. 220-230]).

Now this expression which we employ – ‘that there never was a time when He did not exist’ – is to be understood with an allowance. For these very words ‘when’ or ‘never’ have a meaning that relates to time, whereas the statements made regarding Father, Son, and Holy Spirit are to be understood as transcending all time, all ages, and all eternity. For it is the Trinity alone which exceeds the comprehension not only of temporal but even of eternal intelligence; while other things which are not included in it are to be measured by times and ages (ibid. 4:28 [A.D. 220-230]).

Gregory Thaumaturgus

There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides forever (Declaration of Faith [circa A.D. 250]).

Gregory Nazianzen

But [the faithful] worship the Father and the Son and the Holy Spirit, one Godhead; God the Father, God the Son and (do not be angry) God the Holy Spirit, one nature in three personalities, intellectual, perfect, self-existent, numerically separate, but not separate in godhead (Orations 33 [A.D 374]).

Epiphanius

[The Antiochenes] confess the Father and the Son and the Holy Spirit to be consubstantial, three hypostases, one essence, one divinity. That is the true faith which has been handed down by the fathers… (Against the Heresies of the Panarians 73 [A.D. 374-377]).

(c)

 

[Eucharisted]

Ambrose of Milan

The substance of the Trinity is, so to say, a common Essence in that which is distinct, an incomprehensible, ineffable Substance. We hold the distinction, not the confusion of Father, Son, and Holy Spirit; a distinction without separation; a distinction without plurality; and thus we believe in Father, Son and Holy Spirit as each existing from and to eternity in this divine and wonderful Mystery: not in two Fathers, nor in two Sons, nor in two Spirits (To Gratian, On the Christian Faith 4:8 [A.D. 381]).

Athenagoras

For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence, - the Father, the Son, the Spirit because the Son is intelligence, reason, wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it (A Plea for the Christians, 2:18 [A.D. 177]).

Irenaeus

For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject (Against Heresies 4:7:4 [A.D. 180-190]).

Theophilus of Antioch

The three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His Wisdom (To Autolycus 2:18 [A.D. 181]).

Clement of Alexandria

And the address in the Timœus calls the creator, Father, speaking thus: ‘Ye gods of gods, of whom I am Father; and the Creator of your works.’ So that when he says, ‘Around the king of all, all things are, and because of Him are all things; and he [or that] is the cause of all good things; and around the second are the things second in order; and around the third, the third,’ I understand nothing else than the Holy Trinity to be meant; for the third is the Holy Spirit, and the Son is the second, by whom all things were made according to the will of the Father (The Stromata 5:14 [A.D. 202]).

Hippolytus

A man, therefore, even though he will it not, is compelled to acknowledge God the Father Almighty, and Christ Jesus the Son of God, who, being God, became man, to whom also the Father made all things subject, Himself excepted, and the Holy Spirit; and that these, therefore, are three. But if he desires to learn how it is shown still that there is one God, let him know that His power is one. As far as regards the power, therefore, God is one. But as far as regards the economy there is a threefold manifestation, as shall be proved afterwards when we give account of the true doctrine (Against the Heresy of One Noetus 8 [A.D. 200-210]).

Tertullian

…All are of One, by unity (that is) of substance; while the mystery of the dispensation is still guarded, which distributes the Unity into a Trinity, placing in their order the three Persons – the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost (Against Praxeus 2 [A.D. 213]).

…all the Scriptures attest the clear existence of, and distinction in (the Persons of) the Trinity, and indeed furnish us with our Rule of faith…. (ibid. 11[A.D. 213]).

(c)

 

[Eucharisted]

Origen

…the divine benefits [are] bestowed upon us by Father, Son, and Holy Spirit, which Trinity is the fountain of all holiness…. (On First Principles 1:4:2 [A.D. 220-230]).

And under this rule must be brought also the understanding of the sacred Scripture, in order that its statements may be judged not according to the worthlessness of the letter, but according to the divinity of the Holy Spirit, by whose inspiration they were caused to be written (ibid. 4:27 [A.D. 220-230]).

Now this expression which we employ – ‘that there never was a time when He did not exist’ – is to be understood with an allowance. For these very words ‘when’ or ‘never’ have a meaning that relates to time, whereas the statements made regarding Father, Son, and Holy Spirit are to be understood as transcending all time, all ages, and all eternity. For it is the Trinity alone which exceeds the comprehension not only of temporal but even of eternal intelligence; while other things which are not included in it are to be measured by times and ages (ibid. 4:28 [A.D. 220-230]).

Gregory Thaumaturgus

There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides forever (Declaration of Faith [circa A.D. 250]).

Gregory Nazianzen

But [the faithful] worship the Father and the Son and the Holy Spirit, one Godhead; God the Father, God the Son and (do not be angry) God the Holy Spirit, one nature in three personalities, intellectual, perfect, self-existent, numerically separate, but not separate in godhead (Orations 33 [A.D 374]).

Epiphanius

[The Antiochenes] confess the Father and the Son and the Holy Spirit to be consubstantial, three hypostases, one essence, one divinity. That is the true faith which has been handed down by the fathers… (Against the Heresies of the Panarians 73 [A.D. 374-377]).

Ambrose of Milan

The substance of the Trinity is, so to say, a common Essence in that which is distinct, an incomprehensible, ineffable Substance. We hold the distinction, not the confusion of Father, Son, and Holy Spirit; a distinction without separation; a distinction without plurality; and thus we believe in Father, Son and Holy Spirit as each existing from and to eternity in this divine and wonderful Mystery: not in two Fathers, nor in two Sons, nor in two Spirits (To Gratian, On the Christian Faith 4:8 [A.D. 381]).

Augustine

As regards this question, then, let us believe that the Father, and the Son, and the Holy Spirit is one God, the Creator and Ruler of the whole creature; and that the Father is not the Son, nor the Holy Spirit either the Father or the Son, but a trinity of persons mutually interrelated, and a unity of an equal essence (On the Trinity 9:1 [A.D. 428]).

 

[NHInsider]

Because in my short time here on this forum, i have run into several individuals offering an explanation of the trinity, while that explanation differs from another individuals explanation. I have read the creedo, but would like some insights into the mind of you all.

Please explain with the best clarity as you can offer, to me (a non-believer of the Trinity) how I am to understand that you believe in the Trinity.

I understand there maybe different angles / perspectives of individuals and their coming to understand it, and i welcome and appreciate all insights from those who believe the Trinity.
Please try to cite sources(Bible, catechism, whatever you may use) where you are able, that i might retain where to refer to and how you may have come to your understanding.

This is in an effort for me to not have a misinformed understand as to what you believe about the Trinity. Thank you in advance. And bless those of you who will take the time to answer.

Well first off, it is impossible to explain the Trinity. God is infinite and His essence is beyond our finite comprehension. So we resort to analogies and metaphors to try and describe the indescribable. Each analogy will emphasize different aspects of the Truth, and many will have built-in weaknesses which simply don’t reflect the Truth accurately although they may help the individual to express the ineffable.

Next, we know that it took several centuries for the Church to settle upon the words best suited to define this essential belief, but they were not creating the concept, which was inherent in Jesus’ revelation of God.

We know that Jesus said “I and the Father are one” and “He who has seen me has seen the Father,” as well as more veiled things like “Before Abraham was, I am.” The Jewish authorities, who were responsible for protecting the purity of Judaism’s monotheism, understood his claim and tried to have him executed.

Further, we know that Jesus said “I must return to the Father, He will send another Comforter to be with you” who would teach the Apostles what they needed to know and give the disciples the words they would need to defend the faith. We know that at the Ascension Jesus instructed the Apostles to wait for the Holy Spirit, and we know that at Pentecost when the Holy Spirit descended upon the Apostles and disciples in the upper room, they recognized the Presence of the Lord among them in a distinct way, different from the Presence in the breaking of the bread which they also knew. They understood that this was the same Spirit of God Who hovered over the chaos at creation, Who rested upon the prophets and led the Israelites in battle, Who enflamed the summit of Sinai and dwelt among the people in Presence between the cherubim.

This same Spirit came upon the Virgin and made the Word (by whom God spoke the universe into being) Incarnate within her, uniting God and humanity in another inexplicable Mystery. So God was always Triune (of course, since God being perfect cannot change) and there were hints of that even in the Old Covenant, but it was only when God took flesh and dwelt among us, when He revealed Himself to us, that we began to put the pieces together: One God (Hear O Israel, the Lord Your God, the Lord is One) in three Persons.

 

[Julian0404]

Because in my short time here on this forum, i have run into several individuals offering an explanation of the trinity, while that explanation differs from another individuals explanation. I have read the creedo, but would like some insights into the mind of you all.

Please explain with the best clarity as you can offer, to me (a non-believer of the Trinity) how I am to understand that you believe in the Trinity.

I understand there maybe different angles / perspectives of individuals and their coming to understand it, and i welcome and appreciate all insights from those who believe the Trinity.
Please try to cite sources(Bible, catechism, whatever you may use) where you are able, that i might retain where to refer to and how you may have come to your understanding.

This is in an effort for me to not have a misinformed understand as to what you believe about the Trinity. Thank you in advance. And bless those of you who will take the time to answer.

The Trinity is not a physical, mathametical or philosophical position. It cannot be seen or easily grasped, but it can be known from the other acts of God. Do you believe that Jesus and for a short few steps, Peter walked on water? Do you believe that Jesus cured all the ill and sick that are illustrated within the Bible? Do you believe that Jesus had command over innate objects such as changing water into wine, a few loaves of bread into many, as well as fish ? Do you believe that Jesus returned life to dead people? Do you believe that Jesus died, and raised from the dead? Do you believe the shadow of the most High passsed over and impregnated Mary ?
All the above create a spiritual synergy that exceeds “what” we can understand about God, Jesus and the Holy Spirit. Do not look for an explanation that you will allow you to say “Ah-Ha”, now I get it. Look instead at the entire Bible from Genesis to Revelation and say “I do not understand, but I believe”.
One of the most insidious and widely used tactics of the evil spirits is to make us humans relate to God through our very, limited abilities, i.e. to limit God by our own limitations. This is an immediate self defeating arguement and will put your faith in an infinite loop returning only to your original doubts without solution.
The Trinity is the “deep end” of the pool of faith. With all that you know and believe, can you simply say " I do not understand Father, but I believe" and push off in those waters, where you will not find firm footing, and must therefore rely upon the Hand of God to assist you.

 

[ckempston]

Because in my short time here on this forum, i have run into several individuals offering an explanation of the trinity, while that explanation differs from another individuals explanation. I have read the creedo, but would like some insights into the mind of you all.

Please explain with the best clarity as you can offer, to me (a non-believer of the Trinity) how I am to understand that you believe in the Trinity.

I understand there maybe different angles / perspectives of individuals and their coming to understand it, and i welcome and appreciate all insights from those who believe the Trinity.
Please try to cite sources(Bible, catechism, whatever you may use) where you are able, that i might retain where to refer to and how you may have come to your understanding.

This is in an effort for me to not have a misinformed understand as to what you believe about the Trinity. Thank you in advance. And bless those of you who will take the time to answer.

I only personally affirm the Trinity with the caveats that:

• The doctrine falls woefully short of explaining the reality of the godhead, and so I have reservations about being overly dogmatic about the doctrine (not the concept).
• Some parts of the doctrine (not the concept) seem obviously self-contradictory.
• Some parts of the doctrine (again, not the concept) seem obviously contradictory to scripture.
• Nobody affirmed it until several centuries after Christ, so I have a hard time seeing it as a “requirement” to be a Christian.

What I mean with my comments about the concept versus the doctrine is that, in its simplest form, “One God, Three distinct Persons,” it is hard to argue the Biblical truth. However, the doctrine goes far beyond the Scriptures in mingling the pagan, Western philosophies (mostly of Aristotle) with Judaism and Christianity, which are Eastern religions.

Paul warned against mingling worldly philosophy with Christ when he told the Colossian church:

See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ. (Col 2:8)

 

[agiosotheos]

Who do you want to hear from?

 

[NHInsider]

I only personally affirm the Trinity with the caveats that:

[snip]

• Nobody affirmed it until several centuries after Christ, so I have a hard time seeing it as a “requirement” to be a Christian.

[snip]

Nobody except Jesus, who commanded that the Church baptise “in the Name of the Father, Son and Holy Spirit.”

 

[Eric_Hyom]

Greetings and peace be with you mrparker;

I believe the trinity hangs on the greatest commandments.

Jesus loves God the Father with all his heart, mind, soul and strength.
Jesus loves each and every one of us as he loves himself.

God the Father loves God the Son with all his heart, mind, soul and strength.
God the Father loves each and every one of us as he loves himself.

All the law and prophets of God hang on the greratest commandments, can the trinity hang on the greatest commandments?.

Is it possible for God to love us more than he loves himself?

I believe the spirit is the power of God’s love, working through the perfection of the greatest commandments

Just some thoughts.

Every blessing

Eric

 

[East_Anglican]

That we worship one God in trinity and the trinity in unity,
neither blending their persons
nor dividing their essence.
For the person of the Father is a distinct person,
the person of the Son is another,
and that of the Holy Spirit still another.
But the divinity of the Father, Son, and Holy Spirit is one,
their glory equal, their majesty coeternal.

What quality the Father has, the Son has, and the Holy Spirit has.
    The Father is uncreated,
    the Son is uncreated,
    the Holy Spirit is uncreated.

    The Father is immeasurable,
    the Son is immeasurable,
    the Holy Spirit is immeasurable.

    The Father is eternal,
    the Son is eternal,
    the Holy Spirit is eternal.

        And yet there are not three eternal beings;
        there is but one eternal being.
        So too there are not three uncreated or immeasurable beings;
        there is but one uncreated and immeasurable being.

Similarly, the Father is almighty,
    the Son is almighty,
    the Holy Spirit is almighty.
        Yet there are not three almighty beings;
        there is but one almighty being.

    Thus the Father is God,
    the Son is God,
    the Holy Spirit is God.
        Yet there are not three gods;
        there is but one God.

    Thus the Father is Lord,
    the Son is Lord,
    the Holy Spirit is Lord.
        Yet there are not three lords;
        there is but one Lord.

Just as Christian truth compels us
to confess each person individually
as both God and Lord,
so catholic religion forbids us
to say that there are three gods or lords.

The Father was neither made nor created nor begotten from anyone.
The Son was neither made nor created;
he was begotten from the Father alone.
The Holy Spirit was neither made nor created nor begotten;
he proceeds from the Father and the Son.

Accordingly there is one Father, not three fathers;
there is one Son, not three sons;
there is one Holy Spirit, not three holy spirits.

Nothing in this trinity is before or after,
nothing is greater or smaller;
in their entirety the three persons
are coeternal and coequal with each other.

So in everything, as was said earlier,
we must worship their trinity in their unity
and their unity in their trinity.

Anyone then who desires to be saved
should think thus about the trinity.

But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.

Now this is the true faith:

That we believe and confess
that our Lord Jesus Christ, God's Son,
is both God and human, equally.

 He is God from the essence of the Father,
begotten before time;
and he is human from the essence of his mother,
born in time;
completely God, completely human,
with a rational soul and human flesh;
equal to the Father as regards divinity,
less than the Father as regards humanity.

Although he is God and human,
yet Christ is not two, but one.
He is one, however,
not by his divinity being turned into flesh,
but by God's taking humanity to himself.
He is one,
certainly not by the blending of his essence,
but by the unity of his person.
For just as one human is both rational soul and flesh,
so too the one Christ is both God and human.

He suffered for our salvation;
he descended to hell;
he arose from the dead;
he ascended to heaven;
he is seated at the Father's right hand;
from there he will come to judge the living and the dead.

 

[rtconstant]

Eucharisted,

Well, done. That was an excellent breakdown, and following with the ECF’s was very nice as well.

 

[rev_kevin]

Because in my short time here on this forum, i have run into several individuals offering an explanation of the trinity, while that explanation differs from another individuals explanation. I have read the creedo, but would like some insights into the mind of you all.

Please explain with the best clarity as you can offer, to me (a non-believer of the Trinity) how I am to understand that you believe in the Trinity.

I understand there maybe different angles / perspectives of individuals and their coming to understand it, and i welcome and appreciate all insights from those who believe the Trinity.
Please try to cite sources(Bible, catechism, whatever you may use) where you are able, that i might retain where to refer to and how you may have come to your understanding.

This is in an effort for me to not have a misinformed understand as to what you believe about the Trinity. Thank you in advance. And bless those of you who will take the time to answer.

I understand your question but the trinity has been pondered over and over again. Its something our human minds have a hard time understanding or comprehending. Its like space, its hard for us to comprehend that it has no begining and no end it just goes on and on and on and on. To believe in the Trinity is a matter of faith. Its hard to comprehend that God the Father, God the Son and God the Holy Spirit are different but still the same singular person God. I hope the following will help you, I got it from a Bible dictionary.

Trinity: Threefold. Peopl’s way of referring to the Godhead. God the Father, God the Son and God the Holy Spirit. {Matthew 28:19}. The word “Trinity” does not appear in the Bible, but references to the Godhead do {1 Cor. 12:2-6, 1 Peter 1:2, Matthew 3:16-17}.
The Trinity is God’s mystery. Every attempt to illustrate the Trinity is inadequate. Some people thinl of the Trinity in this way. God is like water. The chemical compound {H2O} comes in solid {ice}, liquid {water}, and gas {steam}. Each has specific functions. Ice cools, water quenches thirst, and steam cooks and cleanses. Others picture 3 separate mathces brought together as one flame and suggest that this illustrates God the Father, God the Son and God the Holy Spirit. The Bible teaches that only ofe God world with Hes creation in the 3 persons of Father/Creator, Son/Savior and Spirit/Comforter. The Trinity shows God had personal relationships and expresses love within His own Being.

 

[manualman]

Sorry, it’s a mystery. While it can be partially explained as noted above, the reality of the Trinity is beyond the comprehension of the puny human mind. Not only are words inadequate to explain it, human experience itself is inadequate. It’s actually an arrogance of sorts to presume that you should be able to completely comprehend god. He’s GOD, you realize! If you could entirely comprehend him, he wouldn’t be much of a god, eh? If He granted your desire to understand, your brain would burn out!

 

[Bluegoat]

Oh, I’m glad to see the Athanatian (sp?) Creed is there, it so often gets overlooked. I think I’ve only once heard it used in a church service, at morning prayer the week after TRinity Sunday.

I think another useful way to think about this question is to ask - what does the doctrine of the Trinity DO? What is its effect, theologically speaking.

One thing most of the great religions, and also philosophical traditions like PLatonism have in common, is that they recognize One, perfect, unified, immaterial reality which somehow is behind and sustaining all things. The Platonist call it the One, or sometimes the Good. Christians, Jews and Muslims call it God.

But, for the philosophers there has historically been a problem. One can ee the same thing in Judaism and Islam, although they do not usually address it as a problem. THe difficulty is this: if God, or the One, is perfectly unified, and self-sufficient, needing nothing outside of itself, how does it relate to the material universe we see around us? We know that somehow the material universe depends upon it. But the Platonists, for example, would not even allow the idea that the One knew about the material universe, because that would impinge its unity, self-sufficiency, and perfection. They saw the world as a kind of unwilled emanation, like sunlight. But it was never a satisfying explanation, even to them.

It never really answered the basic question; how can multiplicity come from perfect unity?

Aristotle took a slightly different tack. He said the One was a kind of mind, and so it did indeed have a kind of knowledge. But not knowledge of something outside of itself; the object of the thought of the Divine for was itself; self-thinking thought. This created a kind of division within the unity of the Divine, because it meant that it existed both as subject and object. From this division in perfect unity comes all the multiplicity of the world. The origins of the material world really are found in the nature of the Divine itself.

This POV was rejected, rather nastily, by many of the other students of Plato. THey were horrified and incensed that this division was created in the Divine.

But we see here much the same kind of solution that the Trinity can provide. The Trinity explains to us how perfect unity can create multiplicity, how God can have real knowledge of his creation, and really will his creation, and how he can even have a relationship with his creation.

In short, the doctrine of the Trinity tells us that it is in God’s nature to create, and to will, and to love.

Now, it goes somewhat without saying that the discussion of the Trinity is using human language for a concept that is really above human language. And more, that it is describing a mode of existence that is above the human mode. Thus, to try to understand it purely philosophically will always be insufficient. That is why Christianity, like Platonism, tells us the ultimate understanding of God comes not through intellectual understanding, but through mystical union with God. Only then can we begin to really understand the Trinity.

 

[CHRISTINE77]

That we worship one God in trinity and the trinity in unity,
neither blending their persons
nor dividing their essence.
For the person of the Father is a distinct person,
the person of the Son is another,
and that of the Holy Spirit still another.
But the divinity of the Father, Son, and Holy Spirit is one,
their glory equal, their majesty coeternal.

What quality the Father has, the Son has, and the Holy Spirit has.
    The Father is uncreated,
    the Son is uncreated,
    the Holy Spirit is uncreated.

    The Father is immeasurable,
    the Son is immeasurable,
    the Holy Spirit is immeasurable.

    The Father is eternal,
    the Son is eternal,
    the Holy Spirit is eternal.

        And yet there are not three eternal beings;
        there is but one eternal being.
        So too there are not three uncreated or immeasurable beings;
        there is but one uncreated and immeasurable being.

Similarly, the Father is almighty,
    the Son is almighty,
    the Holy Spirit is almighty.
        Yet there are not three almighty beings;
        there is but one almighty being.

    Thus the Father is God,
    the Son is God,
    the Holy Spirit is God.
        Yet there are not three gods;
        there is but one God.

    Thus the Father is Lord,
    the Son is Lord,
    the Holy Spirit is Lord.
        Yet there are not three lords;
        there is but one Lord.

Just as Christian truth compels us
to confess each person individually
as both God and Lord,
so catholic religion forbids us
to say that there are three gods or lords.

The Father was neither made nor created nor begotten from anyone.
The Son was neither made nor created;
he was begotten from the Father alone.
The Holy Spirit was neither made nor created nor begotten;
he proceeds from the Father and the Son.

Accordingly there is one Father, not three fathers;
there is one Son, not three sons;
there is one Holy Spirit, not three holy spirits.

Nothing in this trinity is before or after,
nothing is greater or smaller;
in their entirety the three persons
are coeternal and coequal with each other.

So in everything, as was said earlier,
we must worship their trinity in their unity
and their unity in their trinity.

Anyone then who desires to be saved
should think thus about the trinity.

But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.

Now this is the true faith:

That we believe and confess
that our Lord Jesus Christ, God's Son,
is both God and human, equally.

 He is God from the essence of the Father,
begotten before time;
and he is human from the essence of his mother,
born in time;
completely God, completely human,
with a rational soul and human flesh;
equal to the Father as regards divinity,
less than the Father as regards humanity.

Although he is God and human,
yet Christ is not two, but one.
He is one, however,
not by his divinity being turned into flesh,
but by God's taking humanity to himself.
He is one,
certainly not by the blending of his essence,
but by the unity of his person.
For just as one human is both rational soul and flesh,
so too the one Christ is both God and human.

He suffered for our salvation;
he descended to hell;
he arose from the dead;
he ascended to heaven;
he is seated at the Father's right hand;
from there he will come to judge the living and the dead.

beautiful