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The Christian doctrine of the Trinity defines God as three divine persons (Greek: ὑποστάσεις):^[1] the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons are distinct yet coexist in unity, and are co-equal, co-eternal and consubstantial (Greek: ὁμοούσιοι). Put another way, the three persons of the Trinity are of one being (Greek: οὐσία).^[2] The Trinity is considered to be a mystery of Christian faith.^[3]

According to this doctrine, there is only one God in three persons. Each person is God, whole and entire. They are distinct from one another in their relations of origin: as the Fourth Lateran Council declared, "it is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds". While distinct in their relations with one another, they are one in all else. The whole work of creation and grace is a single operation common to all three divine persons, who at the same time operate according to their unique properties, so that all things are from the Father, through the Son and in the Holy Spirit.^[4]

Trinitarianism (one deity/three persons) contrasts with Christian non-Trinitarian positions which include Binitarianism (one deity/two persons), Unitarianism (one deity/one person), the Oneness or Modalism belief, and The Church of Jesus Christ of Latter-day Saints' view that the Godhead is a council of three deities, perfectly united in purpose and will, but nevertheless separate and distinct individuals.^[5]

Etymology[link]

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The "Shield of the Trinity" or "Scutum Fidei" diagram of traditional Western Christian symbolism.

The English word Trinity is derived from Latin Trinitas, meaning "the number three, a triad".^[6] This abstract noun is formed from the adjective trinus (three each, threefold, triple),^[7] as the word unitas is the abstract noun formed from unus (one).

The corresponding word in Greek is Τριάς, meaning "a set of three" or "the number three".^[8]

The first recorded use of this Greek word in Christian theology (though not about the Divine Trinity) was by Theophilus of Antioch in about 170. He wrote:^[9][10]

"In like manner also the three days which were before the luminaries, are types of the Trinity [Τριάδος], of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man."^[11]

Tertullian, a Latin theologian who wrote in the early 3rd century, is credited with using the words "Trinity",^[12] "person" and "substance"^[13] to explain that the Father, Son, and Holy Spirit are "one in essence—not one in Person".^[14]

About a century later, in 325, the First Council of Nicaea established the doctrine of the Trinity as orthodoxy and adopted the Nicene Creed, which described Christ as "God of God, Light of Light, very God of very God, begotten, not made, being of one substance (homoousios) with the Father".

Personhood[link]

In the Trinity doctrine, each person is understood as having the identical essence or nature, not merely similar natures.^[15] The being of Christ can be said to have dominated theological discussions and councils of the church until the 7th century, and resulted in the Nicene and Constantinopolitan creeds, the Ephesine Formula of 431, the Christological statement of the Epistola Dogmatica of Leo I to Flavianus, and the condemnation of Monothelism in the Sixth Ecumenical Council (680-681). From these councils, the following christological doctrines were condemned as heresies: Ebionism, Docetism, Basilidianism, Alogism or Artemonism, Patripassianism, Sabellianism, Arianism, Apollinarianism, Nestorianism, Eutychianism, Monophysitism, and Monothelitism.^[16] Since the beginning of the 3rd century^[17] the doctrine of the Trinity has been stated as "the one God exists in three Persons and one substance, Father, Son, and Holy Spirit."^[18] Trinitarianism, belief in the Trinity, is a mark of Roman Catholicism, Eastern and Oriental Orthodoxy as well as of the "mainstream traditions" arising from the Protestant Reformation, such as Anglicanism, Baptist, Methodism, Lutheranism and Presbyterianism. The Oxford Dictionary of the Christian Church describes the Trinity as "the central dogma of Christian theology".^[18]

References used from Scripture[link]

God the Father (top), and the Holy Spirit (represented by a dove) depicted above Jesus, painting by Francesco Albani

Although the New Testament does not use the word "Τριάς" (Trinity) nor explicitly teach it, it provided the material upon which the doctrine of the Trinity was formulated.^[19] Reflection by early Christians on passages such as the Great Commission: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit"^{[Matt 28:19]} and Paul the Apostle's blessing: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all,"^{[2 Cor. 13:13]} while at the same time the Jewish Shema Yisrael: "Hear, O Israel: the Lord our God, the Lord is one."^{[Deuteronomy 6:4][20]} led the early Christians to question which way the Father, Son, and Holy Spirit are in unity. Later, the diverse references to God, Jesus, and the Spirit found in the New Testament were systematized into a Trinity—one God subsisting in three persons and one substance—to combat heretical tendencies of how the three are related and to defend the church against charges of worshiping two or three gods.^[21]

In addition, the Old Testament has also been interpreted as foreshadowing the Trinity,^[22] by referring to God's word,^[Ps 33:6] his spirit,^[Isa 61:1] and Wisdom,^[Prov 9:1] as well as narratives such as the appearance of the three men to Abraham.^{[Gen 18][18]} However, it is generally agreed that it would go beyond the intention and spirit of the Old Testament to correlate these notions directly with later Trinitarian doctrine.^[23][24]

Some Church Fathers believed that a knowledge of the mystery was granted to the prophets and saints of the "Old Dispensation", and that they identified the divine messenger of Genesis 16:7, 21:17, 31:11, Exodus 3:2 and Wisdom of the sapiential books with the Son, and "the spirit of the Lord" with the Holy Spirit.^[23] Other Church Fathers, such as Gregory Nazianzen, argued in his Orations that the revelation was gradual:

The Old Testament proclaimed the Father openly, and the Son more obscurely. The New manifested the Son, and suggested the deity of the Spirit. Now the Spirit himself dwells among us, and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further.^[25]

Some scholars dispute the authenticity of the Trinity and argue that the doctrine is the result of "later theological interpretations of Christ's nature and function."^[26][27] The concept was expressed in early writings from the beginning of the 2nd century forward, and other scholars hold that the way the New Testament repeatedly speaks of the Father, the Son, and the Holy Spirit is such as to "compel a trinitarian understanding of God".^[28]

References to Father, Son, and Holy Spirit[link]

The earliest known depiction of the Trinity, Dogmatic Sarcophagus, 350 AD^[29] Vatican Museums.

Some biblical verses specifically reference the Father, Son, and Holy Spirit as distinct entities in a single narrative. While trinitarians interpret these passages as support for the notion of a Trinity, because these verses speak of distinct entities mentioned by name, and not of a Trinity, non-trinitarians also appeal to these verses in support of their argument that a Trinity was not envisioned at the time of their authorship.

• "As soon as Jesus Christ was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and landing on him. And a voice from heaven said, 'This is my Son, whom I love; with him I am well pleased.'"^{[Mt 3:16–17] [Mk 1:10–11] [Luke 3:22] [John 1:32]}
• "The angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.'"^[Luke 1:35]
• "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!"^[Heb 9:14]
• "But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God." ^[Acts 7:55]
• The eighth chapter of Paul's letter to the Romans, which contains many complex formulations of the relationship between God, Christ, and Spirit, including "the Spirit of him who raised Jesus from the dead,"^[Rom 8:11] "all who are led by the Spirit of God are sons of God,"^[8:14-17] and "the Spirit intercedes for the saints according to the will of God."^[8:26-27]

Some verses also reference the Father, Son, and Holy Spirit as part of a single formula, which trinitarians view as support of a Trinity, though not explicitly stated. Non-trinitarians argue that because these verses are conclusions to their respective books, they may be later trinitarian formulaic additions to the original works, which were added after the doctrine of the Trinity had begun to be debated and accepted as dogmatic.^[30]

• "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"^[Mt 28:19] (see Trinitarian formula). It has been claimed that writings of Eusebius show the mention of Father, Son, and Holy Spirit to have displaced a request by Jesus that his disciples baptize people in his name.^[31] However, all extant manuscripts of the Gospel of Matthew unanimously contain the trinitarian baptismal formula without variation at 28:19.^[32]
• "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you."^{[2 Cor. 13:14]}

Comma Johanneum[link]

In addition to these, 1 John 5:7, which is found in the King James Version but not in modern English translations, states: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." However, this Comma Johanneum is not considered to be part of the genuine text.^[33] It is not included in the official Latin text of the Roman Catholic Church,^[34] nor in Vulgate manuscripts earlier than about AD 800.^[35][36] Jerome, the author of the Vulgate, seems not to have known the text.^[37] The earliest undoubted reference to it is by 4th-century Priscillian,^[36] but some hold that it was referred to by 3rd-century Cyprian.^[37][38] It is commonly found in Latin manuscripts other than the earliest, but is absent from the Greek manuscripts except for a few late examples, where the passage appears to have been back-translated from the Latin. Erasmus, the compiler of the Textus Receptus, on which the King James Version was based, noticed that the passage was not found in any of the Greek manuscripts at his disposal and refused to include it until presented with a manuscript containing it, while still suspecting, as is now agreed, that the phrase was a gloss.^[39]

Jesus as God[link]

God the Father (top), the Holy Spirit (represented by a dove), and child Jesus, painting by Bartolomé Esteban Murillo

As opposed to the Synoptic Gospels, the Gospel of John has been seen as aimed at emphasizing Jesus' divinity, presenting Jesus as the Logos, pre-existent and divine, from its first words, "In the beginning was the Word, and the Word was with God, and the Word was God."^{[John 1:1][40]} John also portrays Jesus as the creator of the universe, such that "without him was not any thing made that was made."^[John 1:3] Some render John 1:1 as "the Word was a god", "the word was godlike", "the word was divine", denying that the doctrine of the Trinity is supported by the verse.

The Gospel of John ends with Thomas's apparent confession of faith to Jesus, "My Lord and my God!"^{[John 20:28][21]} There is no significant tendency among modern scholars to deny that John 1:1 and John 20:28 identify Jesus with God.^[41]

Other passages of John's Gospel interpreted in this sense include, "Truly, truly, I say to you, before Abraham was, I am.",^[8:58] "I and the Father are one.",^[10:30] "....the Father is in me and I am in the Father.",^[10:38][42] and "....he was even calling God his own Father, making himself equal with God."^[John 5:18] John is also seen to identify Jesus as the Lord whom Isaiah saw,^{[John 12:34-45][Isa 6:1-10]} while other texts^{[Heb 1:1-12]} are also understood as referring to Jesus as God.^[43][44][45]

There are also a few possible biblical supports for the Trinity found in the Synoptic Gospels. The Gospel of Matthew, for example, quotes Jesus as saying, "all things have been handed over to me by my Father".^[Mt 11:27] This is similar to John, who wrote that Jesus said, "All that the Father has is mine".^{[John 16:15]} These verses have been quoted to defend the omnipotence of Christ, having all power, as well as the omniscience of Christ, having all wisdom.

Expressions also in the Pauline epistles have been interpreted as attributing divinity to Jesus. They include: "For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him"^{[Colossians 1:16]} and "For in Christ all the fullness of the Deity lives in bodily form",^{[Colossians 2:9]} and in Paul the Apostle's claim to have been "sent not from men nor by man, but by Jesus Christ and God the Father".^{[Galatians 1:1][46]}

In Daniel 7 the prophet records his vision of "one like a son of man, coming with the clouds of heaven", who "was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him" (v. 14). Christians believe that worship is only properly given to God, and that considering other Bible passages this "son of man" can be identified as the second person of the Trinity. Parallels may be drawn between Daniel's vision and Jesus' words to the Jewish high priest that in the future those assembled would see "the son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."^{[Mt 26:64-65]} Jesus was immediately accused of blasphemy, as at other times when he had identified his unity with the Father.^{[John 10:33]} Christians also believe that John saw the resurrected, glorified Jesus and described him as "One like the Son of Man."^[Rev 1:13]

God in the person of the Son confronts Adam and Eve

Some believe the Trinity was also introduced in the Old Testament book of Isaiah written around 700 years before Jesus, copies of which were preserved from 300 years before Jesus in the Dead Sea Scrolls. Isaiah 9:6 prophesies "For unto us a Child is born, Unto us a Son is given; And the government will be upon his shoulder. And his name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Thus a son who will be born at a particular point in history who is called "Mighty God". Some non-Trinitarians argue that this passage would also imply that Jesus is the Father, the first person in the Trinity. However, Trinitarians contend that Jesus is the second person in the Trinity, and he is called "Everlasting Father" because of his role as Creator of men.

Another possible biblical demonstration of the deity of Jesus comes from the biblical scholar^[47] Granville Sharp who noted the construction of a particular Greek idiom, which is now called Granville Sharp's rule.^[48] According to the rule, when two nouns that are personal, singular, and not proper names are connected in a TSKS pattern (The—Substantive—Kai—Substantive, where 'kai' is Greek for 'and') then the two nouns refer to the same person.^[49] Passages like Titus 2:13 and 2Peter 1:1 fit this pattern. Therefore, when Paul says:^{[Titus 2:13]} "The great God and savior, Jesus Christ" he is grammatically identifying Jesus Christ as the great God. Proper nouns are not used in this phrase.^[50] In his review of over 1,000 years of Greek literature, Christopher Wordsworth confirmed that early church Fathers had this same understanding of the text.^[51]

An opposing view of the Granville Sharp rule, however, argues that in Matthew 21:12 Jesus ‘cast out all those that were selling and buying in the temple,’ (τοὺς πωλοῦντας καὶ ἀγοράζοντας). So, too, in Mark 11:15, the two classes are made distinct by the insertion of τούς before ἀγοράζοντας. Because of this, they argue that no one can reasonably suppose that the same persons are here described as both selling and buying, yet they fit within the Granville Sharp rule's construction. Therefore, according to this view, there is biblical evidence to distinguish between "the great God" and "our Saviour, Jesus Christ" in Titus 2:13, and by extension, 2 Peter 1:1.^[52] However, unlike 2 Peter 1:1 and Titus 2:13, Matthew 21:12 and Mark 11:15 do not fit Sharp's rule, since they use plural participles, not singular personal nouns.

Some have suggested that John presents a hierarchy when he quotes Jesus as saying, "The Father is greater than I",^[14:28] a statement which was appealed to by non-trinitarian groups such as Arianism.^[53] However, Church Fathers such as Augustine of Hippo argued this statement was to be understood as Jesus speaking in the form of a man.^[54]

Others have suggested that passages in the Synoptic Gospels contradict the Trinity. For example, the Agnoetae sect argued that Jesus himself denied omniscience, when he said "but of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father".^{[Mark 13:32][Matthew 24:36]} However, the Church Fathers reasoned that, in the Bible, "to know" can sometimes mean "to reveal". For example, Augustine of Hippo argued that when Deuteronomy 13:3 said "the LORD your God is testing you, to know whether you love the LORD your God with all your heart", "to know" here meant "to reveal".^[55] So too, Mark 13:32 could be saying that the Father alone reveals that day, but Jesus himself could know the day as well. This is supported by passages that seem to argue that Jesus did know all things, such as, "He said to him the third time, 'Simon, son of John, do you love me?' Peter was grieved because he said to him the third time, 'Do you love me?' and he said to him, 'Lord, you know everything; you know that I love you.' Jesus said to him, 'Feed my sheep.'"^{[John 21:17]}

Holy Spirit as God[link]

As the Arian controversy was dwindling down, the debate moved from the deity of Jesus Christ to the equality of the Holy Spirit with the Father and Son. On one hand, the Pneumatomachi sect declared that the Holy Spirit was an inferior person to the Father and Son. On the other hand, the Cappadocian Fathers argued that the Holy Spirit was an equal person to the Father and Son.

Although the main text used in defense of the deity of the Holy Spirit was Matthew 28:19, Cappadocian Fathers such as Basil the Great argued from other verses such as "But Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to men but to God.'"^{[Acts 5:3-4][56]}

Another passage the Cappadocian Fathers quoted from was "By the word of the Lord the heavens were made, and by the breath of his mouth all their host."^{[Psalm 33:6]} According to their understanding, because "breath" and "spirit" in Hebrew are both "רוּחַ" ("ruach"), Psalm 33:6 is revealing the roles of the Son and Holy Spirit as co-creators. And since, according to them,^[56] because the holy God can only create holy beings such as the angels, the Son and Holy Spirit must be God.

Yet another argument from the Cappadocian Fathers to prove that the Holy Spirit is of the same nature as the Father and Son comes from "For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God."^{[1Cor. 2:11]} They reasoned that this passage proves that the Holy Spirit has the same relationship to God as the spirit within us has to us.^[56]

The Cappadocian Fathers also quoted, "Do you not know that you are God's temple and that God's Spirit dwells in you?"^{[1Cor. 3:16]} and reasoned that it would be blasphemous for an inferior being to take up residence in a temple of God, thus proving that the Holy Spirit is equal with the Father and the Son.^[57]

They also combined "the servant does not know what his master is doing"^{[John 15:15]} with 1 Corinthians 2:11 in an attempt to show that the Holy Spirit is not the slave of God, and therefore his equal.^[58]

The Pneumatomachi contradicted the Cappadocian Fathers by quoting, "Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?",^{[Hebrews 1:14]} in effect arguing that the Holy Spirit is no different than other created angelic spirits.^[59] The Church Fathers disagreed, saying that the Holy Spirit is greater than the angels, since the Holy Spirit is the one who grants the foreknowledge for prophecy^{[1Cor. 12:8-10]} so that the angels could announce events to come.^[56]

Claims of Old Testament prefigurations[link]

The Holy Trinity, c. 1300–1350. English or Spanish. Alabaster. National Gallery of Art, Washington, D.C.

Genesis 18–19 have been interpreted by Christians as a Trinitarian text.^[60] The narrative has the Lord appearing to Abraham, who was visited by three men.^{[Gen 18:1-2]} Then in Genesis 19, "the two angels" visited Lot at Sodom. The interplay between Abraham on the one hand, and the Lord/three men/the two angels on the other was an intriguing text for those who believed in a single God in three persons. Justin Martyr, and John Calvin similarly, interpreted it such that Abraham was visited by God, who was accompanied by two angels.^[61] Justin supposed that the god who visited Abraham was distinguishable from the god who remains in the heavens, but was nevertheless identified as the (monotheistic) god. Justin appropriated the god who visited Abraham to Jesus, the second person of the Trinity.

Augustine, in contrast, held that the three visitors to Abraham were the three persons of the Trinity.^[61] He saw no indication that the visitors were unequal, as would be the case in Justin's reading. Then in Genesis 19, two of the visitors were addressed by Lot in the singular: "Lot said to them, 'Not so, my lord.'"^{[Gen 19:18 KJV][61]} Augustine saw that Lot could address them as one because they had a single substance, despite the plurality of persons.^[62] Some Christians see indications in the Old Testament of a plurality and unity in God, an idea that is rejected by Judaism.

Some Christians interpret the theophanies or appearances of the Angel of the Lord as revelations of a person distinct from God, who is nonetheless called God.^[63] This interpretation is found in Christianity as early as Justin Martyr and Melito of Sardis, and reflects ideas that were already present in Philo.^[64] The Old Testament theophanies were thus seen as Christophanies, each a "preincarnate appearance of the Messiah".^[65]

Theophanies:

• Genesis 12:7 and Genesis 18:1—God appeared to Abraham
• Genesis 26:2 and Genesis 26:24—God appeared to Isaac
• Genesis 35:1, Genesis 35:9 and Genesis 48:3—God appeared to Jacob
• Exodus 3:16 and Exodus 4:5—God appeared to Moses
• Exodus 6:3—God appeared to Abraham, Isaac, Jacob
• Leviticus 9:4 and Leviticus 6:2—God appeared to Aaron
• Deuteronomy 31:15—God appeared to Moses and Joshua
• 1 Samuel 3:21—God appeared to Samuel
• 1 Kings 3:5, 1 Kings 9:2 and 1 Kings 11:9—God appeared to Solomon
• 2 Chronicles 1—God appeared to David
• 2 Chronicles 7:12—God appeared to Solomon

The angel (messenger) of the Lord:

• Genesis 16:7–14
• Genesis 22:9–14
• Exodus 3:2
• Exodus 23:20,21
• Numbers 22:21–35
• Judges 2:1–5
• Judges 6:11–22
• Judges 13:3

Possible references in the Deuterocanonical books[link]

In Wisdom, Sirach, and Baruch, the personifications of wisdom have been seen in the Christian traditions as prefigures for Christ. The most explicit reference to the Trinity is in Wisdom of Solomon:

Who has learned your counsel, unless you have given wisdom and sent your holy spirit from on high? And thus the paths of those on earth were set right, and people were taught what pleases you, and were saved by wisdom.

—Wisdom of Solomon 9:17-18

History[link]

Pope Clement I prays to the Trinity, in a typical post-Renaissance depiction by Gianbattista Tiepolo.

The first of the early church fathers recorded as using the word Trinity was Theophilus of Antioch writing in the late second century. He defines the Trinity as God, His Word (Logos) and His Wisdom (Sophia)^[66] in the context of a discussion of the first three days of creation. The first defence of the doctrine of the Trinity was in the early third century by the early church father Tertullian. He explicitly defined the Trinity as Father, Son, and Holy Spirit and defended the Trinitarian theology against the "Praxean" heresy.^[67]

Although there is much debate as to whether the beliefs of the Apostles were merely articulated and explained in the Trinitarian Creeds,^[68] or were corrupted and replaced with new beliefs,^[69][70] all scholars recognize that the Creeds themselves were created in reaction to disagreements over the nature of the Father, Son, and Holy Spirit. These controversies, however, were great and many, and took some centuries to be resolved.

Of these controversies, the most significant developments were articulated in the first four centuries by the Church Fathers^[68] in reaction to Adoptionism, Sabellianism, and Arianism. Adoptionism was the belief that Jesus was an ordinary man, born of Joseph and Mary, who became the Christ and Son of God at his baptism. In 269, the Synods of Antioch condemned Paul of Samosata for his Adoptionist theology, and also condemned the term "homoousios" in the sense he used it.^[71]

Sabellianism taught that the Father, Son, and Holy Ghost are aspects of how humanity has interacted with or experienced God. In the role of the Father, God is the provider and creator of all. In the role of the Son, God is manifested in the flesh as a human to bring about the salvation of mankind. In the role of the Holy Spirit, God manifests himself from heaven through his actions on the earth and within the lives of Christians. This view was rejected as heresy by the Ecumenical Councils.^[which?]

Arianism, which was coming into prominence during the 4th century along with Trinitarianism, taught that the Father came before the Son, and that the Son was a distinct being from the Holy Spirit. In 325, the Council of Nicaea adopted a term for the relationship between the Father and the Son that from then on was seen as the hallmark of orthodoxy; it declared that the Son is "of the same being" (ὁμοούσιος) as the Father. This was further developed into the formula "three persons, one being".

Saint Athanasius, who was a participant in the Council, stated that the bishops were forced to use this terminology, which is not found in Scripture, because the Biblical phrases that they would have preferred to use were claimed by the Arians to be capable of being interpreted in what the bishops considered to be a heretical sense.^[72] They therefore "commandeered the non-scriptural^[73] term homoousios ('of the same being') to safeguard the essential relation of the Son to the Father that had been denied by Arius."^[74]

Moreover, the meanings of "ousia" and "hypostasis" overlapped then, so that the latter term for some meant essence and for others person. Athanasius of Alexandria (293–373) helped to clarify the terms.^[75]

The Confession of the Council of Nicaea said little about the Holy Spirit.^[76] The doctrine of the divinity and personality of the Holy Spirit was developed by Athanasius in the last decades of his life.^[77] He defended and refined the Nicene formula.^[76] By the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine had reached substantially its current form.^[76]

The Ante-Nicene Fathers, although likely foreign to the specifics of Trinitarian theology because they were not defined until the 4th century, nevertheless affirmed Christ's deity and referenced "Father, Son and Holy Spirit". Trinitarians view these as elements of the codified doctrine.^[78]

By the end of the 4th century, as a result of controversies concerning the proper sense in which to apply to God, Christ and the Holy Spirit terms such as "person", "nature", "essence", and "substance", the doctrine of the Trinity took the form that has since been maintained in all the historic confessions of Christianity.^{[20][18][79][80]}

Theology[link]

Baptism as the beginning lesson[link]

Baptism of Christ, by Piero della Francesca, 15th century

Baptism is generally conferred with the Trinitarian formula, "in the name of the Father, and of the Son, and of the Holy Spirit."^[Mt 28:19] Trinitarians identify this name with the Christian faith into which baptism is an initiation, as seen for example in the statement of Basil the Great (330–379): "We are bound to be baptized in the terms we have received, and to profess faith in the terms in which we have been baptized." "This is the Faith of our baptism", the First Council of Constantinople also says (382), "that teaches us to believe in the Name of the Father, of the Son and of the Holy Spirit. According to this Faith there is one Godhead, Power, and Being of the Father, of the Son, and of the Holy Spirit."

Matthew 28:19 may be taken to indicate that baptism was associated with this formula from the earliest decades of the Church's existence.

Some groups, such as Oneness Pentecostals, demur from the Trinitarian view on baptism. For them, the omission of the formula in Acts outweighs all other considerations, and is a liturgical guide for their own practice. For this reason, they often focus on the baptisms in Acts, citing many authoritative theological works. For example, Kittel is cited where he is speaking of the phrase "in the name" (Greek: εἰς τὸ ὄνομα) as used in the baptisms recorded in Acts:

The distinctive feature of Christian baptism is that it is administered in Christ (εἰς Χριστόν), or in the name of Christ (εἰς τὸ ὄνομα Χριστοῦ). (Gerhard Kittel, Theological Dictionary of the New Testament (Grand Rapids: Eerdmans, 1977), 1:539.)

The formula (εἰς τὸ ὄνομα) seems to have been a tech. term in Hellenistic commerce ("to the account"). In both cases the use of the phrase is understandable, since the account bears the name of the one who owns it, and in baptism the name of Christ is pronounced, invoked and confessed by the one who baptises or the one baptised^{[Acts 22:16]} or both. (Kittel, 1:540.)

Those who place great emphasis on the baptisms in Acts often likewise question the authenticity of Matthew 28:19 in its present form. A. Ploughman, apparently following F. C. Conybeare, has questioned the authenticity of Matthew 28:19, but most scholars of New Testament textual criticism accept the authenticity of the passage, since there are no variant manuscripts regarding the formula, and the extant form of the passage is attested in the Didache^[81] and other patristic works of the 1st and 2nd centuries: Ignatius,^[82] Tertullian,^[83] Hippolytus,^[84] Cyprian,^[85] and Gregory Thaumaturgus.^[86] The Acts of the Apostles only mentions believers being baptized "in the name of Jesus Christ"^{[Acts 2:38] [10:48]} and "in the name of the Lord Jesus."^{[8:16] [19:5]} There are no biblical references to baptism in the name of the Father and of the Son and of the Holy Spirit outside of Matthew 28:19, nor references, biblical or patristic, to baptism in the name of (the Lord) Jesus (Christ) outside the Acts of the Apostles.^[87]

Commenting on Matthew 28:19, Gerhard Kittel states:

This threefold relation [of Father, Son and Spirit] soon found fixed expression in the triadic formulae in 2 Cor. 13:14 and in 1 Cor. 12:4-6. The form is first found in the baptismal formula in Matthew 28:19; Did., 7. 1 and 3....[I]t is self-evident that Father, Son and Spirit are here linked in an indissoluble threefold relationship.^[88]

In the synoptic Gospels the baptism of Jesus is often interpreted as a manifestation of all three persons of the Trinity: "And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the spirit of God descending like a dove, and alighting on him; and lo, a voice from heaven, saying, 'This is my beloved Son, with whom I am well pleased.'"^{[Mt 3:16–17]}

One God[link]

Christianity, having emerged from Judaism, is a monotheistic religion. Never in the New Testament does the trinitarian concept become a "tritheism" (three Gods) nor even two.^[28] God is one, and that the Godhead is a single being is strongly declared in the Bible:

• The Shema of the Hebrew Scriptures: "Hear, O Israel: the LORD our God, the LORD is one."^[Deut 6:4]
• The first of the Ten Commandments—"Thou shalt have no other gods before me"^[5:7].
• and "Thus saith the LORD the King of Israel and his redeemer the LORD of hosts: I am the first and I am the last; and beside me there is no God."^[Isa 44:6]
• In the New Testament: "The Lord our God is one."^[Mk 12:29]

In the Trinitarian view, the Father and the Son and the Holy Ghost share the one essence, substance or being. The central and crucial affirmation of Christian faith is that there is one savior, God, and one salvation, manifest in Jesus Christ, to which there is access only because of the Holy Spirit. The God of the Old Testament is still the same as the God of the New. In Christianity, statements about a single God are intended to distinguish the Hebraic understanding from the polytheistic view, which see divine power as shared by several beings, beings which can and do disagree and have conflicts with each other.

God in three persons[link]

According to the Trinity doctrine, God exists as three persons, or hypostases, but is one being, that is, has but a single divine nature.^[89] Chalcedonians—Roman Catholics, Orthodox Christians, and Protestants—hold that, in addition, the second person of the Trinity—God the Son, Jesus—assumed human nature, so that he has two natures (and hence two wills), and is really and fully both true God and true human.

In the Oriental Orthodox theology, the Chalcedonian formulation is rejected in favor of the position of the 3rd ecumenical council that the union of the two natures, though unconfused, births a third nature: redeemed humanity, the new creation, following Christology of St Cyril of Alexandria and the formula "μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη" - Jesus Christ being really and fully both true God and true human. This doctrine is not to be confused with monophysitism which is condemned by the Oriental Orthodox churches.

The members of the Trinity are said to be co-equal and co-eternal, one in essence, nature, power, action, and will. As stated in the Athanasian Creed, the Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated, and all three are eternal with no beginning.^[90]

It has been stated that because three persons exist in God as one unity,^[91] "The Father and the Son and the Holy Spirit" are not three different names for different parts of God but one name for God,^[92] because the Father can not be divided from the Son or the Holy Spirit from the Son. God has always loved, and there has always existed perfectly harmonious communion between the three persons of the Trinity. One consequence of this teaching is that God could not have created man to have someone to talk to or to love: God "already" enjoyed personal communion; being perfect, he did not create man because of a lack or inadequacy he had. Another consequence, according to Rev. Fr. Thomas Hopko, an Eastern Orthodox theologian, is that if God were not a Trinity, he could not have loved prior to creating other beings on whom to bestow his love. Thus God says, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground. So God created man in his own image, in the image of God he created him; male and female he created them."^{[Gen 1:26-27]} For Trinitarians, emphasis in Genesis 1:26 is on the plurality in the Deity, and in 1:27 on the unity of the divine Essence. A possible interpretation of Genesis 1:26 is that God's relationships in the Trinity are mirrored in man by the ideal relationship between husband and wife, two persons becoming one flesh, as described in Eve's creation later in the next chapter.^[2:22]

Mutually indwelling[link]

A useful explanation of the relationship of the distinct divine persons is called "perichoresis", from Greek going around, envelopment. This concept refers for its basis to John 14–17, where Jesus is instructing the disciples concerning the meaning of his departure. His going to the Father, he says, is for their sake; so that he might come to them when the "other comforter" is given to them. Then, he says, his disciples will dwell in him, as he dwells in the Father, and the Father dwells in him, and the Father will dwell in them. This is so, according to the theory of perichoresis, because the persons of the Trinity "reciprocally contain one another, so that one permanently envelopes and is permanently enveloped by, the other whom he yet envelopes". (Hilary of Poitiers, Concerning the Trinity 3:1).^[93]

This co-indwelling may also be helpful in illustrating the Trinitarian conception of salvation. The first doctrinal benefit is that it effectively excludes the idea that God has parts. Trinitarians assert that God is a simple, not an aggregate, being. The second doctrinal benefit is that it harmonizes well with the doctrine that the Christian's union with the Son in his humanity brings him into union with one who contains in himself, in St. Paul's words, "all the fullness of deity" and not a part. (See also: Theosis). Perichoresis provides an intuitive figure of what this might mean. The Son, the eternal Word, is from all eternity the dwelling place of God; he is the "Father's house", just as the Son dwells in the Father and the Spirit; so that, when the Spirit is "given", then it happens as Jesus said, "I will not leave you as orphans; for I will come to you."^{[John 14:18]}

Some forms of human union are considered to be not identical but analogous to the Trinitarian concept, as found for example in Jesus' words about marriage: "For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh."^{[Mark 10:7–8]} According to the words of Jesus, married persons are in some sense no longer two, but joined into one. Therefore, Orthodox theologians also see the marriage relationship as an image, or "icon" of the Trinity, relationships of communion in which, in the words of St. Paul, participants are "members one of another". As with marriage, the unity of the church with Christ is similarly considered in some sense analogous to the unity of the Trinity, following the prayer of Jesus to the Father, for the church, that "they may be one, even as we are one".^{[John 17:22]}

Eternal generation and procession[link]

Trinitarianism affirms that the Son is "begotten" (or "generated") of the Father and that the Spirit "proceeds" from the Father, but the Father is "neither begotten nor proceeds". The argument over whether the Spirit proceeds from the Father alone, or from the Father and the Son, was one of the catalysts of the Great Schism, in this case concerning the Western addition of the Filioque clause to the Nicene Creed. The Roman Catholic Church teaches that, in the sense of the Latin verb procedere (which does not have to indicate ultimate origin and is therefore compatible with proceeding through), but not in that of the Greek verb ἐκπορεύεσθαι (which implies ultimate origin),^[94] the Spirit "proceeds" from the Father and the Son (see Filioque), and the Eastern Orthodox Church, which teaches that the Spirit "proceeds" from the Father alone, has made no statement on the claim of a difference in meaning between the two words, one Greek and one Latin, both of which are translated as "proceeds".

This language is often considered difficult because, if used regarding humans or other created things, it would imply time and change; when used here, no beginning, change in being, or process within time is intended and is excluded. The Son is generated ("born" or "begotten"), and the Spirit proceeds, eternally. Augustine of Hippo explains, "Thy years are one day, and Thy day is not daily, but today; because Thy today yields not to tomorrow, for neither does it follow yesterday. Thy today is eternity; therefore Thou begat the Co-eternal, to whom Thou saidst, 'This day have I begotten Thee."^[Ps 2:7]

Son begotten, not created[link]

Because the Son is begotten, not made, the substance of his person is that of the deity. The creation is brought into being through the Son, but the Son himself is not part of it except through his incarnation.

The church fathers used several analogies to express this thought. St. Irenaeus of Lyons was the final major theologian of the 2nd century. He writes, "the Father is God, and the Son is God, for whatever is begotten of God is God." (Compare Spinoza's philosophy of God.)

Extending the analogy, it might be said, similarly, that whatever is generated (procreated) of humans is human. Thus, given that humanity is, in the words of the Bible, "created in the image and likeness of God", an analogy can be drawn between the Divine Essence and human nature, between the Divine Persons and human persons. However, given the fall, this analogy is far from perfect, even though, like the Divine Persons, human persons are characterized by being "loci of relationship". For Trinitarian Christians, this analogy is important with regard to the Church, which St. Paul calls "the body of Christ" and whose members are, because they are "members of Christ", also "members one of another".

However, an attempt to explain the mystery to some extent must break down, and has limited usefulness, being designed, not so much to fully explain the Trinity, but to point to the experience of communion with the Triune God within the church as the Body of Christ. The difference between those who believe in the Trinity and those who do not, is not an issue of understanding the mystery. The difference is primarily one of belief concerning the personal identity of Christ. It is a difference in conception of the salvation connected with Christ that drives all reactions, either favorable or unfavorable, to the doctrine of the Holy Trinity. As it is, the doctrine of the Trinity is directly tied up with Christology.

Economic and ontological Trinity[link]

Depiction of Trinity from Saint Denis Basilica in Paris.

• Economic Trinity: This refers to the acts of the triune God with respect to the creation, history, salvation, the formation of the Church, the daily lives of believers, etc. and describes how the Trinity operates within history in terms of the roles or functions performed by each Person of the Trinity—God's relationship with creation.
• Ontological (or essential or immanent) Trinity: This speaks of the interior life of the Trinity^{[John 1:1–2]}—the reciprocal relationships of Father, Son, and Spirit to each other without reference to God's relationship with creation.

The ancient Nicene theologians argued that everything the Trinity does is done by Father, Son, and Spirit working together with one will. The three persons of the Trinity always work inseparably, for their work is always the work of the one God. Because of this unity of will, the Trinity cannot involve the eternal subordination of the Son to the Father. Eternal subordination can only exist if the Son's will is at least conceivably different from the Father's. But Nicene orthodoxy says it is not. The Son's will cannot be different from the Father's because it is the Father's. They have but one will as they have but one being. Otherwise they would not be one God. If there were relations of command and obedience between the Father and the Son, there would be no Trinity at all but rather three gods.^[95] On this point St. Basil observes "When then He says, 'I have not spoken of myself,' and again, 'As the Father said unto me, so I speak,' and 'The word which ye hear is not mine, but [the Father's] which sent me,' and in another place, 'As the Father gave me commandment, even so I do,' it is not because He lacks deliberate purpose or power of initiation, nor yet because He has to wait for the preconcerted key-note, that he employs language of this kind. His object is to make it plain that His own will is connected in indissoluble union with the Father. Do not then let us understand by what is called a 'commandment' a peremptory mandate delivered by organs of speech, and giving orders to the Son, as to a subordinate, concerning what He ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflexion of an object in a mirror, passing without note of time from Father to Son.."^[96]

In explaining why the Bible speaks of the Son as being subordinate to the Father, the great theologian Athanasius argued that scripture gives a "double account" of the son of God—one of his temporal and voluntary subordination in the incarnation, and the other of his eternal divine status.^[97] For Athanasius, the Son is eternally one in being with the Father, temporally and voluntarily subordinate in his incarnate ministry. Such human traits, he argued, were not to be read back into the eternal Trinity.

Like Athanasius, the Cappadocian Fathers also insisted there was no economic inequality present within the Trinity. As Basil wrote: "We perceive the operation of the Father, Son, and Holy Spirit to be one and the same, in no respect showing differences or variation; from this identity of operation we necessarily infer the unity of nature."^[98]

Augustine also rejected an economic hierarchy within the Trinity. He claimed that the three persons of the Trinity "share the inseparable equality one substance present in divine unity".^[99] Because the three persons are one in their inner life, this means that for Augustine their works in the world are one. For this reason, it is an impossibility for Augustine to speak of the Father commanding and the Son obeying as if there could be a conflict of wills within the eternal Trinity.

John Calvin also spoke at length about the doctrine of the Trinity. Like Athanasius and Augustine before him, he concluded that Philippians 2:4-11 prescribed how scripture was to be read correctly. For him the Son's obedience is limited to the incarnation and is indicative of his true humanity assumed for human salvation.^[100]

Much of this work is summed up in the Athanasian Creed. This creed stresses the unity of the Trinity and the equality of the persons. It ascribes equal divinity, majesty, and authority to all three persons. All three are said to be "almighty" and "Lord" (no subordination in authority; "none is before or after another" (no hierarchical ordering); and "none is greater, or less than another" (no subordination in being or nature). Thus, since the divine persons of the Trinity act with one will, there is no possibility of hierarchy-inequality in the Trinity.

Catholic theologian Karl Rahner went so far as to say:

"The 'economic' Trinity is the 'immanent' Trinity and the 'immanent' Trinity is the 'economic' Trinity."^[101]

Since the 1980s, some evangelical theologians have come to the conclusion that the members of the Trinity may be economically unequal while remaining ontologically equal. This theory was put forward by George W. Knight III in his 1977 book The New Testament Teaching on the Role Relationship of Men and Women, states that the Son of God is eternally subordinated in authority to God the Father.^[102] This conclusion was used to support the main thesis of his book: that women are permanently subordinated in authority to their husbands in the home and to male leaders in the church, despite being ontologically equal. Subscribers to this theory insist that the Father has the role of giving commands and the Son has the role of obeying them.

Orthodox, Roman Catholic, Anglican, and Protestant distinctions[link]

The Western (Roman Catholic) tradition is more prone to make positive statements concerning the relationship of persons in the Trinity. Explanations of the Trinity are not the same thing as the doctrine; nevertheless, the Augustinian West is inclined to think in philosophical terms concerning the rationality of God's being, and is prone on this basis to be more open than the East to seek philosophical formulations which make the doctrine more intelligible, while recognizing that these formulations are only analogies.

Eastern Christianity, for its part, correlates ecclesiology and Trinitarian doctrine, and seeks to understand the doctrine of the Trinity via the experience of the Church, which it understands to be "an icon of the Trinity". Therefore, when St. Paul writes concerning Christians that all are "members one of another", Eastern Christians in turn understand this as also applying to the Divine Persons.

The principal disagreement between Western and Eastern Christianity on the Trinity has been the relationship of the Holy Spirit with the other two hypostases. The original credal formulation of the Council of Constantinople was that the Holy Spirit proceeds "from the Father". While this phrase is still used unaltered both in the Eastern Churches, including the Eastern Catholic Churches, and, when the Nicene Creed is recited in Greek, in the Latin Church, it became customary in the Latin-speaking Church, beginning with the provincial Third Council of Toledo in 589, to add "and the Son" (Latin Filioque). Although this insertion into the Creed was explicitly vetoed by Pope Leo III,^[103] it was finally used in a Papal Mass by Pope Benedict VIII in 1014, thus completing its spread throughout Western Christianity. The Eastern Orthodox Churches object to it on ecclesiological and theological grounds, holding that "from the Father" means "from the Father alone", while in the West belief that the Holy Spirit "proceeds", in the Latin (and English) meaning of this word, "from the Father and the Son" had already been dogmatically declared to be orthodox faith in 447 by Pope Leo I, the Pope whose Tome was approved at the Council of Chalcedon,^[104] and Pope Leo III, who opposed insertion of the phrase into the Nicene Creed, "affirmed the orthodoxy of the term Filioque, and approved its use in catechesis and personal professions of faith".^[103]

The 1978 Anglican Lambeth Conference requested:

that all member Churches of the Anglican Communion should consider omitting the Filioque from the Nicene Creed, and that the Anglican-Orthodox Joint Doctrinal Commission through the Anglican Consultative Council should assist them in presenting the theological issues to their appropriate synodical bodies and should be responsible for any necessary consultation with other Churches of the Western tradition.^[105]

None of the member Churches has implemented this request; but the Church of England, while keeping the phrase in the Creed recited in its own services, presents in its Common Worship series of service books a text of the creed without it for use "on suitable ecumenical occasions".^[106]

Most Protestant groups that use the creed also include the Filioque clause. However, the issue is usually not controversial among them because their conception is often less exact than is discussed above (exceptions being the Presbyterian Westminster Confession 2:3, the London Baptist Confession 2:3, and the Lutheran Augsburg Confession 1:1–6, which specifically address those issues). The clause is often understood by Protestants to mean that the Spirit is sent from the Father, by the Son,^{[citation needed]} a conception which is not controversial in either Catholicism or Eastern Orthodoxy. A representative view of Protestant Trinitarian theology is more difficult to provide, given the diverse and decentralized nature of the various Protestant churches.

Questions of logical coherency[link]

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In contrast to Joachim of Fiore's historicization of the Trinity, there have been recent philosophical attempts to defend the logical coherency of Trinity by men such as Peter Geach. Regarding the formulation suggested by Geach, not all philosophers would agree with its logical coherency. Geach suggested that "a coherent statement of the doctrine is possible on the assumption that identity is "always relative to a sortal term".^[107]

The Canadian philosopher-theologian, Bernard Lonergan, has demonstrated by analogy with the operations of the human subject (the psychological analogy) the logical coherency of the Trinity. It is chiefly in his work "The Triune God: Systematics" that he draws on his abstract phenomenology to show this logical inner coherency in the Trinity doctrine. He sees himself as doing nothing more than standing in the tradition of Augustine and Aquinas on this issue and not based on the Bible.

Most Christians, and probably the wide ecumenical consensus, foremost uphold the belief that God is One. "Hear, O Israel: The LORD our God, the LORD is one" (Deuteronomy 6:4). But how to reconcile the Trinity with a monotheistic faith? The wider ecumenical consensus has viewed God's unity "not as a unity of separable parts, but of distinguishable persons."^[108] The Trinity is formed by three distinct persons, yet of one and the same essence. Three persons, one God. To distinguish in what way God is One, and in what way God is Three, helps remove the logical contradiction. This has been upheld as the correct interpretation of the Apostolic teachings since the writings of Athanasius and the Council of Nicaea in AD 325.

Art[link]

Holy Trinity, fresco by Luca Rossetti da Orta, 1738-9 (St. Gaudenzio Church at Ivrea).

The Trinity is most commonly seen in Christian art with the Spirit represented by a dove, as specified in the Gospel accounts of the Baptism of Christ; he is nearly always shown with wings outspread. However depictions using three human figures appear occasionally in most periods of art.^[109]

The Father and the Son are usually differentiated by age, and later by dress, but this too is not always the case. The usual depiction of the Father as an older man with a white beard may derive from the biblical Ancient of Days, which is often cited in defense of this sometimes controversial representation. However, in Eastern Orthodoxy the Ancient of Days is usually understood to be God the Son, not God the Father (see below)—early Byzantine images show Christ as the Ancient of Days,^[110] but this iconography became rare. When the Father is depicted in art, he is sometimes shown with a halo shaped like an equilateral triangle, instead of a circle. The Son is often shown at the Father's right hand.^[Acts 7:56] He may be represented by a symbol—typically the Lamb or a cross—or on a crucifix, so that the Father is the only human figure shown at full size. In early medieval art, the Father may be represented by a hand appearing from a cloud in a blessing gesture, for example in scenes of the Baptism of Christ. Later, in the West, the Throne of Mercy (or "Throne of Grace") became a common depiction. In this style, the Father (sometimes seated on a throne) is shown supporting either a crucifix^[111] or, later, a slumped crucified Son, similar to the Pietà (this type is distinguished in German as the Not Gottes)^[112] in his outstretched arms, while the Dove hovers above or in between them. This subject continued to be popular until the 18th century at least.

By the end of the 15th century, larger representations, other than the Throne of Mercy, became effectively standardised, showing an older figure in plain robes for the Father, Christ with his torso partly bare to display the wounds of his Passion, and the dove above or around them. In earlier representations both Father, especially, and Son often wear elaborate robes and crowns. Sometimes the Father alone wears a crown, or even a papal tiara.

Eastern Orthodox tradition[link]

Old Testament Trinity icon by Andrey Rublev, c. 1400 (Tretyakov Gallery, Moscow)

Direct representations of the Trinity are much rarer in Eastern Orthodox art of any period—reservations about depicting the Father remain fairly strong, as they were in the West until the high Middle Ages. The Second Council of Nicea in 787 confirmed that the depiction of Christ was allowed because he became man; the situation regarding the Father was less clear. The usual Orthodox representation of the Trinity was through the "Old Testament Trinity" of the three angels visiting Abraham—said in the text to be "the Lord"^{[Genesis 18:1-15]}. However scholars generally agree that the direct representation of the Trinity began in Greek works from the 11th century onwards, where Christ is shown as an infant sitting on the Father's lap, with the Dove of the Holy Spirit also present. Such depictions spread to the West and became the standard type there, though with an adult Christ, as described above. This type later spread back to the Orthodox world where post-Byzantine representations similar to those in the West are not uncommon outside Russia.^[113] The subject long remained sensitive, and the Russian Orthodox Church at the Great Synod of Moscow in 1667 finally forbade depictions of the Father in human form. The canon is quoted in full here because it explains the Russian Orthodox theology on the subject:

Chapter 2, §44: It is most absurd and improper to depict in icons the Lord Sabaoth (that is to say, God the Father) with a grey beard and the Only-Begotten Son in His bosom with a dove between them, because no-one has seen the Father according to His Divinity, and the Father has no flesh, nor was the Son born in the flesh from the Father before the ages. And though David the prophet says, "From the womb before the morning star have I begotten Thee"^{[Psalm 109:3]}, that birth was not fleshly, but unspeakable and incomprehensible. For Christ Himself says in the holy Gospel, "No man hath seen the Father, save the Son".^{cf.[John 6:46]} And Isaiah the prophet says in his fortieth chapter: "To whom have ye likened the Lord? and with what likeness have ye made a similitude of Him? Has not the artificier of wood made an image, or the goldsmiths, having melted gold, gilt it over, and made it a similitude?"^{[Isa 40:18-19]} In like manner the Apostle Paul says in Acts^{[Acts 17:29]} "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver or stone, graven by art of man's imagination." And John Damascene says: "But furthermore, who can make a similitude of the invisible, incorporeal, uncircumscribed and undepictable God? It is, then, uttermost insanity and impiety to give a form to the Godhead" (Orthodox Faith, 4:16). In like manner St. Gregory the Dialogist prohibits this. For this reason we should only form an understanding in the mind of Sabaoth, which is the Godhead, and of that birth before the ages of the Only-Begotten-Son from the Father, but we should never, in any wise depict these in icons, for this, indeed, is impossible. And the Holy Spirit is not in essence a dove, but in essence he is God, and "No man hath seen God", as John the Theologian and Evangelist bears witness^[John 1:18] and this is so even though, at the Jordan at Christ's holy Baptism the Holy Spirit appeared in the likeness of a dove. For this reason, it is fitting on this occasion only to depict the Holy Spirit in the likeness of a dove. But in any other place those who have intelligence will not depict the Holy Spirit in the likeness of a dove. For on Mount Tabor, He appeared as a cloud and, at another time, in other ways. Furthermore, Sabaoth is the name not only of the Father, but of the Holy Trinity. According to Dionysios the Areopagite, Lord Sabaoth, translated from the Jewish tongue, means "Lord of Hosts". This Lord of Hosts is the Holy Trinity, Father, Son and Holy Spirit. And although Daniel the prophet says that he beheld the Ancient of Days sitting on a throne, this should not be understood to refer to the Father, but to the Son, Who at His second coming will judge every nation at the dreadful Judgment.^[114]