Trinitarian Theology The debate of God’s existence seems as infinite as God Himself. Augustine’s remarks are foundational to the ontological argument of God’s existence: For when the one supreme God of gods is thought of, even by those who believe that there are other gods, and who call them by that name, and worship them as gods, their thought takes the form of an endeavor to reach the conception of a nature, than which nothing more excellent or more exalted exists…All, however, strive emulously to exalt the excellence of God: nor could any one be found to believe that any being to whom there exists a superior is God. And so all concur in believing that God is that which excels in dignity all other objects. (as cited by Highfield, 2008, pp. 93-94) Anselm of Canterbury concurs (as cited by Highfield, 2008, p.
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94) as he states, “God cannot be conceived not to exist – God is that, than which nothing greater can be conceived.” This argument itself was not negate of debate, nor will it be any time soon. Nevertheless, the argument does bring light to Christian believers that God does exist and He does so in a way that no other being can exist. His existence is one of His attributes. What, then, is the essence of His existence? Christian doctrine affirms a Trinitarian aspect, that being “everything that God does is from the Father, through the Son, and in the Spirit” (Highfield, 2008, p. 105). Scripture offers much in the teaching of the triune; however, as Highfield states, “the traditional doctrine has a solid scriptural warrant” (2008, p. 108). As one begins to understand the Scripture ties between Old Testament theology and Jesus’ participation in creation and divine ability to forgive, it will influence how they view the Trinity. ` The Nicene Creed established the divine unity, or oneness, of the Father, Son, and the Holy Spirit while making a distinction between each of them. One school of thought claims the identity of Jesus as ‘homoousios’ or “of the same being” with the Father. One argument in support of this claim is the names given to Jesus in the New Testament are reserved for deity alone. For instance, identified as the Word in John 1:1, “In the beginning was the Word, and the Word was with God, and the Word was God” and later in verse 14, the Word “became flesh and made His dwelling among us.” This implies that Jesus (Word) was “with” God and “was” God as distinctive and one having identity with God; and the incarnate one “was” God (Highfield, 2008). Additionally, in Philippians 2:6-11, Paul “describes Jesus Christ’s move from his native existence in the “form of God” to take up the “form of a slave”- and the name of Jesus Christ is Lord (Highfield, 2008, p. 111-112). Lastly, Titus 2:13 declares, “While we wait for the blessed hope-the glorious appearing of our great God and Savior, Jesus Christ” once again equates Jesus Christ with the Father. In Old Testament theology, the activities of creation and forgiveness of sins are solely God’s alone. The logical place to find this is in Genesis 1:1-2, “In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” Nothing existed; it was only because of God’s actions that caused every other being to exist (Highfield, 2008). God’s existence is not dependent on any other being. According to Anselm of Canterbury (as cited by Highfield, 2008, p. 94) “God is conceived as the most perfect being.” As Highfield explains, “God reveals himself in nature and that all things bear witness to their Creator” (2008, p. 87). This leads to the importance of God’s attributes in relation to creation. Known and believed to be ceaselessly loving and wise, and willing and knowing, God’s creation was a gracious gift to all (Highfield, 2008). He did it not to bolster His own self-there was no need for perfection is His. This thought rings true in Psalm 19:1, “The heavens declare the glory of God, the skies proclaim the work of his hands” and Romans 1:20, “For since the creation
94) as he states, “God cannot be conceived not to exist – God is that, than which nothing greater can be conceived.” This argument itself was not negate of debate, nor will it be any time soon. Nevertheless, the argument does bring light to Christian believers that God does exist and He does so in a way that no other being can exist. His existence is one of His attributes. What, then, is the essence of His existence? Christian doctrine affirms a Trinitarian aspect, that being “everything that God does is from the Father, through the Son, and in the Spirit” (Highfield, 2008, p. 105). Scripture offers much in the teaching of the triune; however, as Highfield states, “the traditional doctrine has a solid scriptural warrant” (2008, p. 108). As one begins to understand the Scripture ties between Old Testament theology and Jesus’ participation in creation and divine ability to forgive, it will influence how they view the Trinity. ` The Nicene Creed established the divine unity, or oneness, of the Father, Son, and the Holy Spirit while making a distinction between each of them. One school of thought claims the identity of Jesus as ‘homoousios’ or “of the same being” with the Father. One argument in support of this claim is the names given to Jesus in the New Testament are reserved for deity alone. For instance, identified as the Word in John 1:1, “In the beginning was the Word, and the Word was with God, and the Word was God” and later in verse 14, the Word “became flesh and made His dwelling among us.” This implies that Jesus (Word) was “with” God and “was” God as distinctive and one having identity with God; and the incarnate one “was” God (Highfield, 2008). Additionally, in Philippians 2:6-11, Paul “describes Jesus Christ’s move from his native existence in the “form of God” to take up the “form of a slave”- and the name of Jesus Christ is Lord (Highfield, 2008, p. 111-112). Lastly, Titus 2:13 declares, “While we wait for the blessed hope-the glorious appearing of our great God and Savior, Jesus Christ” once again equates Jesus Christ with the Father. In Old Testament theology, the activities of creation and forgiveness of sins are solely God’s alone. The logical place to find this is in Genesis 1:1-2, “In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” Nothing existed; it was only because of God’s actions that caused every other being to exist (Highfield, 2008). God’s existence is not dependent on any other being. According to Anselm of Canterbury (as cited by Highfield, 2008, p. 94) “God is conceived as the most perfect being.” As Highfield explains, “God reveals himself in nature and that all things bear witness to their Creator” (2008, p. 87). This leads to the importance of God’s attributes in relation to creation. Known and believed to be ceaselessly loving and wise, and willing and knowing, God’s creation was a gracious gift to all (Highfield, 2008). He did it not to bolster His own self-there was no need for perfection is His. This thought rings true in Psalm 19:1, “The heavens declare the glory of God, the skies proclaim the work of his hands” and Romans 1:20, “For since the creation