Illustrating the Trinity with Extrabiblical Examples Respectfully
The doctrine of the Trinity, while not explicitly named in Scripture, describes the Christian understanding of God as one being existing in three distinct persons: the Father, the Son (Jesus Christ), and the Holy Spirit [1]. The term "Trinity" itself derives from the Greek trias, first used by Theophilus (A.D. 168-183), or the Latin trinitas, first used by Tertullian (A.D. 220) [1]. This doctrine asserts that God is one, as affirmed in passages like Deuteronomy 6:4 and Mark 12:29, 32, and that each of the three persons is fully divine [1].
Throughout Christian history, theologians have sought to explain and illustrate this complex doctrine, often employing extrabiblical analogies. These analogies are not meant to be perfect representations, as the divine nature is ultimately beyond full human comprehension, but rather serve as aids to understanding. Thomas Aquinas, for instance, noted that it is fitting for Holy Writ to convey divine truths through comparisons with material things, as human knowledge originates from the senses [4].
One common category of analogies draws from natural phenomena. Tertullian, an early Church Father, used several such illustrations. He described the three Persons of the Trinity as standing in relation to each other like the root, the shrub, and the fruit; or the fountain, the river, and a stream cut from the river; or the sun, its ray, and the terminating point of that ray [3]. In these examples, each element is distinct yet inseparable and shares the same essential nature. The root, shrub, and fruit are all part of the same plant; the fountain, river, and stream are all water from the same source; and the sun, ray, and point of light are all manifestations of the same sun. These analogies aim to convey the unity of essence with the distinction of persons.
Another set of analogies focuses on human experience or abstract concepts. Augustine, in his City of God and other works on the Trinity, explored analogies within the human mind, such as memory, understanding, and will, or lover, beloved, and love itself [5]. While acknowledging that these are imperfect, he saw them as reflections of the divine image within humanity. John Calvin, in his commentary on Genesis, acknowledged that there is "something in man which refers to the Father and the Son, and the Spirit," though he preferred a simpler division of the soul more directly rooted in Scripture for sound doctrine [5].
The Nicene Creed, a foundational statement of Christian belief, articulates the Trinitarian doctrine by affirming belief "in one God, the Father Almighty," "And in one Lord Jesus Christ, the only-begotten Son of God...begotten, not made, being of one substance with the Father," and "And I believe in the Holy Ghost, the Lord and Giver of Life" [6]. This creed emphasizes the co-equality and co-eternality of the three persons, particularly stating that the Son is "God of God, Light of Light, very God of very God" [6]. The Athanasian Creed further clarifies this, stating that "in this Trinity none is afore or after other" [2].
Despite the widespread acceptance of the Trinitarian doctrine, the use and interpretation of extrabiblical analogies have varied across traditions and historical periods. Some traditions, particularly those emphasizing divine transcendence, caution against over-reliance on analogies, fearing they might diminish the mystery of God or lead to heretical understandings. For instance, some analogies might inadvertently suggest a division of God into parts (partialism) or a sequential manifestation of God in different modes (modalism), both of which are considered deviations from orthodox Trinitarian theology. The goal of these analogies is not to fully explain how God is three-in-one, but rather to help conceptualize that God is three-in-one without compromising either the unity or the distinctness of the persons.
The doctrine of the Trinity is not merely an abstract theological concept; it has profound implications for Christian worship, prayer, and understanding of salvation. The benediction found in 2 Corinthians 13:14, "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all," is often cited as a biblical expression of the Trinity in unity, demonstrating the distinct roles and shared essence of the divine persons [2]. This passage highlights how grace flows from Christ, love from God the Father, and communion is facilitated by the Holy Spirit [2].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Trinity — A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum int”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — ELUCIDATIONS. (part 1): I (Sundry doctrinal statements of Tertullian. See p. 601 (et seqq.), supra.) I am glad for many reasons that Dr. Holmes appends the following from Bishop Kaye's Account of the Writings of Tertullian: "On the doctrine of the blessed Trinity, in order to explain his meaning Tertullian borrows illustrations from natural objects. The three Persons of the Trinity stand to each other in the relation of the root, the shrub, and the fruit; of the fountain, the river, and the cut from the river; of the sun, the ray, and the terminating point of the ray. F”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Nicene Creed (Ecumenical) “Nicene Creed (Ecumenical, 325/381 AD), Section 2: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and”