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Great Christian Works:       The Trinity     by Loraine Boettner

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The Trinity
by Loraine Boettner

CONTENTS




1. Introduction

In this chapter we shall attempt to set forth in as clear language as possible the basic truths which the Church holds concerning the doctrine of the Trinity. We shall first present the Scripture evidence on which the doctrine rests and then we shall present the credal statemerits and formulations that have been set forth by church councils and by individual thinkers as they have applied themselves to the interpretation of that evidence through the two thousand years of the Christian era.

 The doctrine of the Trinity is perhaps the most mysterious and difficult doctrine that is presented to us in the entire range of Scripture. Consequently we do not presume to give a full explanation of it. In the nature of the case we can know only as much concerning the inner nature of the Godhead as has been revealed to us in the Scriptures. The tri-personality of God is exclusively a truth of revelation, and one which lies outside the realm of natural reason. Its height and depth and length and breadth are immeasurable by reason of the fact that the finite is dealing with the Infinite. As well might we expect to confine the ocean within a tea cup as to place a full explanation of the nature of God within the limits of our feeble human minds. It is not our purpose to engage in metaphysical subtleties, nor to speculate on the implications which may be drawn from this doctrine. We do hope, however, that under the guidance of the Holy Spirit we shall be enabled to set forth in a plain simple way, yet as fully as the limitations of our finite minds and language will permit, the truth concerning it, and to guard it against the errors and heresies which have prevailed at one time or another in the history of the Church. While we are not able fully to comprehend the Divine mind, we nevertheless have been created in the image of God and therefore have the right, within limits, to conceive of God according to the analogy of our own nature, and we should be able to grasp enough of this sublime revelation which God has been pleased to give concerning, Himself to make a considerable advance in our spiritual growth. Since in the study of this doctrine we are absolutely dependent on revelation (there being nothing else quite similar to or analogous with it in our own consciousness or in the material world), and since the subject of our study is transcendently sacred, that subject being the innermost nature of the infinitely righteous and transcendent God, our attitude should be that of disciples who, with true humility and reverence, are ready to receive implicitly whatever God has seen fit to reveal.

 Since God is the Creator Preserver and final Disposer of all things, the One in whom we live and move and have our being, our knowledge of Him must be basic and fundamental to all our knowledge. In answer to the question, "What is God?", the Scriptures reveal Him to us, in the first place, as a rational and righteous Spirit, infinite in His attributes of wisdom, being, power, holiness, justice, goodness, and truth; and in the second place they reveal Him to us as One who exists eternally as three "Persons", these three Persons, however, being one in substance and existing in the most perfect unity of thought and purpose. It is evident, moreover, that if God does thus exist in three Persons, each of whom has His distinctive part in the works of creation, providence, redemption and grace, that fact governs His activity in all spheres of His work and, consequently, the doctrine which treats of the nature of His Person must seriously affect all true theology and philosophy. Doctrines vital to the Christian system, such as those of the Deity and Person of Christ, the Incarnation, the Atonement, etc., are so inextricably interwoven with that of the Tri-unity of God that they cannot be properly understood apart from it.

We should notice that the doctrine of the Trinity is the distinctive mark of the Christian religion, setting it apart from all the other religions of the world. Working without the benefit of the revelations made in Scripture, men have, it is true, arrived at some limited truths concerning the nature and Person of God. The pagan religions, as well as all philosophical speculations, are based on natural religion and can, therefore, rise to no higher conception than that of the unity of God. In some systems we find monotheism with its belief in only one God. In others we find polytheism with its belief in many separate gods. But none of the pagan religions, nor any of the systems of speculative philosophy have ever arrived at a trinitarian conception of God. The fact of the matter is that apart from supernatural revelation there is nothing in human consciousness or experience which can give man the slightest clue to the distinctive God of the Christian faith, the triune, incarnate, redeeming, sanctifying God. Some of the pagan religions have set forth triads of divinities, such as, for instance, the Egyptian triad of Osiris, Isis and Horus, which is somewhat analogous to the human family with father, mother and child; or the Hindu triad of Brahma, Vishnu and Schiva, which in the cycle of pantheistic evolution personifies the creative, preservative and destructive powers of nature; or the triad set forth by Plato, of goodness, intellect and will, which are not examples of true and proper tri-personality, not real persons who can be addressed and worshipped, but only personifications of the faculties or attributes of God. None of these systems have anything in common with the Christian doctrine of the Trinity except the notion of "threeness".

Before undertaking the more detailed study of the doctrine of the Trinity it may be well to remind ourselves that man's knowledge of God has been progressive. The most general revelation of the existence of God has been given through nature and is therefore common to all men. The existence of God is an intuitive truth universally accepted by the unprejudiced mind. Man knows himself to be dependent and responsible, and therefore posits the One on whom he is dependent and to whom he is responsible. He attributes to this One in an eminent degree all of the good qualities which he finds in himself, and thus comes to know God as a personal Spirit, infinite, eternal, and perfect in His attributes.

The Second stage in the revelation concerning the nature and attributes of God was that given through the Old Testament period. There a great advance is made over the revelation given through man's intuition and through nature, and God is disclosed as particularly the God of grace and the redeemer of sinners. The third stage, the one in which at present we are particularly interested, is that given in the New Testament in which God is represented as existing in a trinity of Persons, each of whom performs a distinctive part in the works of creation, providence, and redemption. As Dr. Warfield has pointed out:

"The elements of the plan of salvation are rooted in the mysterious nature of the Godhead, in which there coexists a trinal distinction of persons with absolute unity of essence; and the revelation of the Trinity was accordingly incidental to the execution of this plan of salvation, in which the Father sent the Son to be the propitiation for sin, and the Son, when He returned to the glory which He had with the Father before the world was, sent the Spirit to apply His redemption to men. The disclosure of this fundamental fact of the divine nature, therefore, lagged until the time had arrived for the actual working out of the long-promised redemption; and it was accomplished, first of all in fact rather than in word, by the actual appearance of God the Son on earth and the subsequent manifestations of the Spirit, who was sent forth to act as His representative in His absence." (Studies in Theology, p. 113)

We believe that the cosmological. teleological, ontological, and moral arguments for the existence of God are valid for any one with an open and unprejudiced mind. Perhaps they will not convince a rationalist or an atheist, but at present we are not particularly concerned with that class of persons. That theism alone is capable of solving the riddle of the universe is the firm conviction of present day scientific and philosophical thought as we have it set forth in the writings of the most outstanding leaders in these fields, such as Eddington, jeans, Millikan, Whitehead, Hocking, Brightman, etc. The materialistic concept which held almost undisputed sway a few decades ago has been replaced with the idea that behind all that we see there is a personal God who is the Creator and Sustainer of the universe.

The present writer assumes that his readers are convinced theists. Others could hardly be expected to have an interest in theology, much less to be concerned about the doctrine of the Trinity. The psalmist gave the divine appraisal of Atheism in the words, "The fool hath said in his heart, There is no God" (xiv. 1). As a recent writer has pointed out, Atheism is "the very quintessence of absurdity, folly raised to the nth degree. In view of the manifold proofs of His power and wisdom on every hand, it is hard to see how any open mind can deny the existence of a Supreme Being who rules over all. To maintain that this far-flung universe is the result of an accidental juxtaposition of atoms, a fortuitous confluence of cosmic forces, is a hypothesis too nonsensical for refutation. As has been pointed out more than once, as well expect a million monkeys banging away on typewriters accidentally to produce a Paradise Lost. An atheistic explanation of the origin of the world (the sum total of all that is) calls for an immeasurably greater credulity than the tenets of Theism. If there be no God the cosmos is a hopeless riddle" (Dr. C. Norman Bartlett, The Triune God, p. 36).

But while it is so widely recognized that Theism alone offers an adequate explanation of the universe, the fact remains that many theists who firmly believe in the existence of a personal God deny just as strongly that there is a plurality of persons in the Godhead as is set forth in the trinitarian faith. In the Christian doctrine of the Trinity they see only tritheism, or some one of the myriad varieties of polytheism which have been so common in both ancient and modern times. They look upon it as an absurdity or as a contradiction of terms, and are never tired of asserting that if God is one He cannot be three. But when we give more careful thought to the theistic problem we find that the absurdity and irrationality lie on their side of the fence, and that the conception of God as an eternally lonely, solitary person is utterly out of the question. And while we do not go so far as to say that the personality of God necessarily implies the doctrine of the Trinity, we do believe that the personal traits of love, honour, fellowship, trust, sympathy. etc., cannot flower forth in their full beauty and fragrance unless there are objective personal relationships, and that this is true of Deity as well as of humanity.

The theory that God is superpersonal is, of course, an absurdity. In the nature of the case Divine personality is an infinitely greater thing than human personality; but the only alternative to a personal God is an impersonal God. And when we assert that God is impersonal we assert the primary tenet of atheism. If God exists, lie must be personal. We cannot worship the Principle of the Absolute, nor hold communion with a Cosmic Power: and to assert that God is superpersonal is but to deceive ourselves with a high-sounding phrase.

Continued

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