By Luke J. Wilson in Theology, Trinity | 16th November 2023
The doctrine of the Trinity, which asserts the co-equality of the Father, Son, and Holy Spirit, has deep roots in the early Christian writings of the first three centuries. While the full articulation of the Trinity developed over time, culminating at the Council of Nicaea in the fourth century, references to the equality of these three persons can be traced back to influential documents and the teachings of early Church Fathers in the centuries leading up to this pivotal moment in Church History.
Early Church Beliefs and Teachings
One of the earliest Christian documents, the Didache, believed to have been written in the late first or early second century, provides a clear reference to the co-equality of the Father, Son, and Holy Spirit. In chapter 7, it instructs the baptismal formula to be in the name of the Father, Son, and Holy Spirit, emphasising their equal importance and authority in the Christian faith. While this is basically repeating Scripture (Matt 28:19), it demonstrates that the understanding of a 3-fold name of God to baptise in was a common practice in the early Christian communities.
The writings of prominent early Church Fathers further affirm the concept of the Trinity. Clement of Rome, in his First Epistle to the Corinthians, chapter 46, written around AD 96, emphasises the unity in God, Christ, and the Spirit, stating, “Have we not one God and one Christ and one Spirit of grace poured out upon us?”. Clement provides an important link back to the Apostles, too, as Origen of Alexandria (AD 185—284) and Eusebius of Caesarea (AD 260—340) maintained that Clement of Rome was the same Clement mentioned by the apostle Paul in Philippians 4:3. Irenaeus of Lyons (AD 130—200) also tells us that “this man [Clement], as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes” (Against Heresies 3:3). So, his lette...
By Luke J. Wilson in Theology, Trinity | 04th November 2023
I recently received a question about the nature of Jesus and the incarnation, which delves into the mystery of the Trinity:
"Sorry to trouble you, but I have only one question: Is God the Father and Jesus His Son the same, God Himself in the flesh when He walked the earth? I am still struggling with this concept. When Jesus asked His Father, was He essentially talking to Himself?"
Thanks so much for the question, and it is a good question when asked genuinely. It is obviously a very deep and complex topic that covers a lot of Scripture (and history) to fully make sense of, but I’ll try and keep this brief to cover the key points.
To gain a better understanding of this, we should turn to John 1 and explore the relationship between Jesus and the Father, as well as consider insights from early church fathers and theological scholarship:
John 1:1-3
"In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was with God in the beginning.
All things were created through Him,
and apart from Him, not one thing was created that has been created."
This passage from John's Gospel presents the profound nature of Jesus, referred to as "the Word." He is both God and with God, emphasising His divinity and unity with the Father. Early church fathers, such as Athanasius, emphasised the divinity of Christ and His role in the economy of salvation.
Genesis 1:1, 3
"In the beginning, God created the heavens and the earth. … Then God said, 'Let there be light,' and there was light."
In Genesis, God's creative act through His spoken word underscores the creative power of the Word. Early theologians like Tertullian, who coined the term "Trinity," and later scholars, such as Augustine, explored the concept of the Triune God.
Psalms 33:6
"The heavens were made by the word of the LORD, and all the stars, by the breath of His mouth."
This verse highlights the creative power of God's Word, which aligns with the understanding of Christ...
By Luke J. Wilson in Theology, Easter | 08th April 2023
Everything about the Kingdom of God is a reversal of worldly powers (servant leadership, first shall be last, etc.). God’s ways are opposed to the World’s ways.
Likewise, everything about the Gospel is a reversal of what went wrong in the beginning of creation and nowhere is this highlighted more than during the Passion, crucifixion and resurrection of Jesus. So here are seven ways in which Jesus reverses all the mistakes and curses from creation.
1. The disobedience in the Garden of Eden is now rectified by the obedience of Jesus in the Garden of Gethsemane.
Genesis 3:11Have you eaten from the tree of which I commanded you not to eat?
Luke 22:42“Father, if you are willing, remove this cup from me, yet not my will but yours be done.”
2. Jesus goes willingly to a shameful death to conquer it, while Adam hides in his shame.
Genesis 3:9,10But the Lord God called to the man and said to him, “Where are you?” He said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.”
Hebrews 12:2…looking to Jesus, the pioneer and perfecter of faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame…
3. Jesus dies outside of the gates of the city to make a way for people to enter paradise and have forgiveness of sin; Adam and Eve were forced outside of paradise because of their sin.
Genesis 3:23,24…therefore the Lord God sent them forth from the garden of Eden, to till the ground from which they were taken. He drove out the humans, and at the east of the garden of Eden he placed the cherubim and a sword flaming and turning to guard the way to the tree of life.
Hebrews 13:12Therefore Jesus also suffered outside the city gate in order to sanctify the people by his own blood.
4. Jesus wears a crown made of thorns as he makes way to remove sin, Adam and Eve brought in thorns by their sin.
Genesis 3:17,18…cursed is the ground because of you; ...