A Closer Look At the Trinity – Part 3
The Doctrine of the Trinity
Among the Early Christian Fathers by Gary Leazer
Many people who reject the doctrine of the Trinity
argue that the doctrine was the product of three centuries of development.
Most point to the Council of Nicea in A.D. 325 and
the Council of Constantinople in A.D. 381 as the times in which the doctrine
of the Trinity was introduced into the Christian church. However, the
conclusion of these two councils merely affirmed that the doctrine of the
Trinity was a biblical teaching and that it had been accepted by the church
since the first century. This can be clearly shown by examining the writings of
the early Christian fathers during the first and second centuries.
Clement, a bishop of Rome, wrote a letter to the church
at Corinth in about A.D. 96. Commonly called Clement’s
First Letter, the doctrine of God presented is clearly trinitarian, “Do we
not have one God, one Christ, one Spirit of grace
which was poured out on us?” – 46.6 in Cyril Richardson, Early Christian
Fathers (New York: The Macmillan Co., 1970) p. 65. Clement makes another
trinitarian statement at 58.2, “For as God lives, and as the Lord Jesus Christ
lives and the Holy Spirit (on whom the elect believe and hope)…” – ibid, p. 70.
The trinitarian formula from Matt. 28:19 is quoted
twice in The Didache, a church manual from A.D. 90-100, in connection
with instructions on baptism – 7.1-4, Richardson, p. 174.
Ignatius, bishop of Antioch, wrote several letters,
which still exist, to different churches before he was condemned to death by
the Romans no later than A.D. 117 for his faith. Ignatius affirmed both the
humanity and divinity of Christ. “The source of your unity and election is genuine
suffering which you undergo by the will of the Father and of Jesus Christ, our
God” – To the Ephesians, Richardson, pp. 87-88. Later in the same
letter, he writes, “There is only one physician – of flesh yet, spiritual, born
yet unbegotten, God incarnate, genuine life in the
midst of death, sprung from Mary as well as God, first subject to suffering
then beyond it – Jesus Christ our Lord” – ibid, p. 90. In his letter to the
Romans, Ignatius again refers to Jesus as “our God.” – ibid,
p. 103.
Justin, who wrote his First Apology about A.D.
155, acknowledged that “the Son, who being the Word and First-begotten of God
is also divine” – Richardson, p. 285.
The trinitarian is clearly implied in Athenagoras’ Plea
to Emperors Marcus Aurelius and Lucius Arelius in
A.D. 176-77, “the Son is in the Father and the Father in the Son by the unity
and power of the Spirit” – Richardson, p. 309. Athenagoras repeats his
trinitarian position later in his Plea, “We speak of God, of the Son,
his Word, and of the Holy Spirit, and we say that the Father, the Son, and the
Spirit are united in power” – ibid, p. 326.
Irenaeus, a bishop of Lyons in the late second
century, wrote selections entitled Work Against
Heresies. In it, he refers to “Christ Jesus our Lord and God and Savior
and King, according to the pleasure of the invisible Father” – 10.1,
Richardson, p. 360.
Tertullian (A.D. 160/70 – 215/20) explained how it is
possible that the Father, the Son, and the Holy Spirit are one God and that
they, however, are different in his treatise Against Praxeas
– Justo L. Gonzalez, A History of Christian Thought, vol. 1 (Nashville:
Abingdon Press, 1970) pp. 182-83. Other early Christians affirmed their belief
in the doctrine of the Trinity, including Origen (A.D. 185-254) and especially
Novatian of Rome (mid-third century) in his On
the Trinity – ibid, pp. 226, 242.
None of these early Christian fathers speculated on the philosophical
nature of the Trinity. The doctrine of the Trinity was their way of explaining
the biblical truth that God is one and yet the Father, Son, and Holy Spirit are
God.
May 1993