It is clear that many people over the centuries have contributed to developing the doctrine of the Trinity. It is also clear that the development progress of this tradition has not been a smooth, calm affair, but a process which involves much debate and disagreement. Roger Olson's The Mosaic of Christian belief offers an account of the doctrine highlights things such as the ecumenical councils at Nicea and Constantinople, which have been defining moments in the development of the Great Tradition of Christian thought.
If Scripture is the ultimate authority within Christian theology, this means that the Great Tradition has to be evaluated in the light of Scripture. While it is clear that the doctrine of the Trinity is a vital part of the Christian Tradition, it is appropriate to ask to what extent this doctrine is a legitimate development of the scriptures.
Although the word 'trinity' cannot be found in the Bible, the concept is not difficult to find.
In his Faith Seeking Understanding: An Introduction to Christian Doctrine, David Migliore argues that 'the biblical basis of the doctrine of the Trinity is not to be found in a few "proof texts" (e.g. Matthew 28:19). Its basis is the pervasive trinitarian pattern of the scriptural witness to God, foreshadowed in the Old Testament according to the Christian reading of it, and found more explicitly in the witness of the New Testament to the presence of the one and only God in the saving work of Jesus Christ and the renewing activity of the Holy Spirit.'
[Migliore, Daniel L. Faith Seeking Understanding: An Introduction to Christian Doctrine, Grand Rapids: Eerdmans, 2004, p.68.]
Here are just a few examples of the places in the New Testament where that 'pervasive trinitarian pattern' is visible.
Mark 1:9-11 - The baptism of Jesus: As Jesus is baptised in the Jordan, God the Father's voice announces from heaven that Jesus is his beloved Son; and the Son is anointed with the power of the Spirit for his messianic ministry.
Hebrews 9:11-14 - The Cross: The cross forces Christians to think and speak in trinitarian terms, because Father, Son and Spirit are all involved in the crisis of the cross. At the cross we see the Father 'delivering up' his Son to suffer the death of the godforsaken (Romans 8:31ff). However, this should not be understood as a vindictive Father imposing his will upon a reluctant Son; because the Son willingly offered himself on the cross: 'See, God, I have come to do your will, O God' (Hebrews 10:5-10). This is the 'The Son of God who loved me and gave himself for me' (Galatians 2:20).
The cross did not create a disastrous rift within the nature of God, because the unity of the Trinity was preserved by the power of the Spirit of love. The Father and Son were united in the Spirit of surrender because Christ offered himself unblemished to God 'through the eternal Spirit' (Hebrews 9:14). The life-giving Spirit is thus at work in the event that takes place between the Father and the Son.
All of this leads Jürgen Moltmann to claim that, the doctrine of the Trinity is not some far-fetched piece of speculation, but is in fact 'a shorter version of the passion narrative of Christ'.
[J. Moltmann, The Crucified God, London: SCM Press, 1974, 246.].
2 Corinthians 13:14 The grace of Christ: The New Testament scholar, Ralph Martin, sees evidence of the 'pervasive trinitarian pattern' in the words which many Christians use to bring worship to a close. He argues that the closing verse of 2 Corinthians contains 'the familiar apostolic benediction and a clear statement of NT Trinitarianism which is "economic," i.e., the relationships of the persons are described in connection with the world of men and women. Hence the order is that of Christian experience, and "the grace of the Lord Jesus Christ" stands first. For it is by him, incarnate, crucified and triumphant, that we come to know the Father's love (John 1:14-18; Rom 5:8-11; Heb 9:14) and to rejoice in the fellowship of the divine Spirit.'
[Ralph P. Martin, 2 Corinthians: Word Biblical Commentary,: Dallas: Word, 2002].
Matthew 28:16: The Great Commission: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
If Scripture is the ultimate authority within Christian theology, this means that the Great Tradition has to be evaluated in the light of Scripture. While it is clear that the doctrine of the Trinity is a vital part of the Christian Tradition, it is appropriate to ask to what extent this doctrine is a legitimate development of the scriptures.
Although the word 'trinity' cannot be found in the Bible, the concept is not difficult to find.
In his Faith Seeking Understanding: An Introduction to Christian Doctrine, David Migliore argues that 'the biblical basis of the doctrine of the Trinity is not to be found in a few "proof texts" (e.g. Matthew 28:19). Its basis is the pervasive trinitarian pattern of the scriptural witness to God, foreshadowed in the Old Testament according to the Christian reading of it, and found more explicitly in the witness of the New Testament to the presence of the one and only God in the saving work of Jesus Christ and the renewing activity of the Holy Spirit.'
[Migliore, Daniel L. Faith Seeking Understanding: An Introduction to Christian Doctrine, Grand Rapids: Eerdmans, 2004, p.68.]
Here are just a few examples of the places in the New Testament where that 'pervasive trinitarian pattern' is visible.
Mark 1:9-11 - The baptism of Jesus: As Jesus is baptised in the Jordan, God the Father's voice announces from heaven that Jesus is his beloved Son; and the Son is anointed with the power of the Spirit for his messianic ministry.
Hebrews 9:11-14 - The Cross: The cross forces Christians to think and speak in trinitarian terms, because Father, Son and Spirit are all involved in the crisis of the cross. At the cross we see the Father 'delivering up' his Son to suffer the death of the godforsaken (Romans 8:31ff). However, this should not be understood as a vindictive Father imposing his will upon a reluctant Son; because the Son willingly offered himself on the cross: 'See, God, I have come to do your will, O God' (Hebrews 10:5-10). This is the 'The Son of God who loved me and gave himself for me' (Galatians 2:20).
The cross did not create a disastrous rift within the nature of God, because the unity of the Trinity was preserved by the power of the Spirit of love. The Father and Son were united in the Spirit of surrender because Christ offered himself unblemished to God 'through the eternal Spirit' (Hebrews 9:14). The life-giving Spirit is thus at work in the event that takes place between the Father and the Son.
All of this leads Jürgen Moltmann to claim that, the doctrine of the Trinity is not some far-fetched piece of speculation, but is in fact 'a shorter version of the passion narrative of Christ'.
[J. Moltmann, The Crucified God, London: SCM Press, 1974, 246.].
2 Corinthians 13:14 The grace of Christ: The New Testament scholar, Ralph Martin, sees evidence of the 'pervasive trinitarian pattern' in the words which many Christians use to bring worship to a close. He argues that the closing verse of 2 Corinthians contains 'the familiar apostolic benediction and a clear statement of NT Trinitarianism which is "economic," i.e., the relationships of the persons are described in connection with the world of men and women. Hence the order is that of Christian experience, and "the grace of the Lord Jesus Christ" stands first. For it is by him, incarnate, crucified and triumphant, that we come to know the Father's love (John 1:14-18; Rom 5:8-11; Heb 9:14) and to rejoice in the fellowship of the divine Spirit.'
[Ralph P. Martin, 2 Corinthians: Word Biblical Commentary,: Dallas: Word, 2002].
Matthew 28:16: The Great Commission: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
