Trinity

/trin"i tee/, n., pl. Trinities for 2, 4.

1. Also called Blessed Trinity, Holy Trinity. the union of three persons (Father, Son, and Holy Ghost) in one Godhead, or the threefold personality of the one Divine Being.

2. a representation of this in art.

3. See Trinity Sunday.

4. (l.c.) a group of three; triad.

5. (l.c.) the state of being threefold or triple.

[1175-1225; ME Trinite < OF < LL trinitas triad, trio, the Trinity, equiv. to trin(us) threefold (see TRINE) + -itas -ITY]

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▪ Christianity

 in Christian doctrine, the unity of Father, Son, and Holy Spirit as three persons in one Godhead.

      Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did Jesus (Jesus Christ) and his followers intend to contradict the Shema in the Hebrew Scriptures: “Hear, O Israel: The Lord our God is one Lord” (Deuteronomy 6:4). The earliest Christians, however, had to cope with the implications of the coming of Jesus Christ and of the presumed presence and power of God among them—i.e., the Holy Spirit, whose coming was connected with the celebration of the Pentecost. The Father, Son, and Holy Spirit were associated in such New Testament passages 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” (Matthew 28:19); and in the apostolic benediction: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” (2 Corinthians 13:14). Thus, the New Testament established the basis for the doctrine of the Trinity.

      The doctrine developed gradually over several centuries and through many controversies. Initially, both the requirements of monotheism inherited from the Hebrew Scriptures and the implications of the need to interpret the biblical teaching to Greco-Roman religions seemed to demand that the divine in Christ as the Word, or Logos, be interpreted as subordinate to the Supreme Being. An alternative solution was to interpret Father, Son, and Holy Spirit as three modes of the self-disclosure of the one God but not as distinct within the being of God itself. The first tendency recognized the distinctness among the three, but at the cost of their equality and hence of their unity (subordinationism); the second came to terms with their unity, but at the cost of their distinctness as “persons” (modalism). It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons.

      The Council of Nicaea (Nicaea, Council of) in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little about the Holy Spirit. Over the next half century, Athanasius defended and refined the Nicene formula, and, 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 of the Trinity took substantially the form it has maintained ever since. It is accepted in all of the historic confessions of Christianity, even though the impact of the Enlightenment decreased its importance.

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