The Triune nature of God is a required doctrine for any group claiming to be Christian.
"Central doctrines" of the Christian faith are those doctrines that make the Christian faith Christian and not something else.
The Christian faith is a definite system of beliefs with definite content (Jude 3). Certain Christian doctrines constitute the core of the faith.
Central doctrines include the Trinity (One God, three Persons), the deity of Christ as the second person of the Trinity, the bodily resurrection, the atoning work of Christ on the cross, and salvation by grace through faith. These doctrines so comprise the essence of the Christian faith that to remove any of them is to make the belief system non-Christian.
Scripture teaches that the beliefs mentioned above are of central importance (e.g., Matt. 28:19; John 8:24; 1 Cor. 15; Eph. 2:8-10).
Because these central doctrines define the character of Christianity, one cannot be saved and deny these.
God Is Three Persons. The fact that God is three persons means that the Father is not the Son; they are distinct persons. It also means that the Father is not the Holy Spirit, but that they are distinct persons. And it means that the Son is not the Holy Spirit. In addition to the fact that all three persons are distinct, the abundant testimony of Scripture is that each person is fully God as well. Scripture is abundantly clear that there is one and only one God. The three different persons of the Trinity are one not only in purpose and in agreement on what they think, but they are one in essence, one in their essential nature. In other words, God is only one being. There are not three Gods. There is only one God.
The duality of Christ's nature, human and divine, cannot be fully and definitively answered. If we could, we would possess divine minds ourselves. That said, we theologians have made progress at trying to understand the concepts of the Trinity of God and God the Son's role in that Trinitarian doctrine. There are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties. Jesus clearly stated his divinity in
Joh 8:58: Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am."
Or
Mar 14:61 But he remained silent and made no answer. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?"
Mar 14:62 And Jesus said, "I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven."
Mar 14:63 And the high priest tore his garments and said, "What further witnesses do we need?
Mar 14:64 You have heard his blasphemy. What is your decision?" And they all condemned him as deserving death.
Or,
Rev 1:8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." (God speaking)
Rev 22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end." (Christ speaking)
As you can see, the high priest fully understood that Jesus was claiming that He was in fact God. Some knowledge of the original Greek is warranted here, particularly the term, "Son the blessed". But there is no doubt that Christ was claiming to be God. The Jews hearing his claim understood exactly what He was saying and planned to stone Him.
In short, Jesus’ human nature could be tempted. He thirsted, hungered, and at times was full of righteous anger. Yet He never sinned. If He did, we are all lost and God is not God. Christ also was God with all of God's attributes, and these two natures existed in a hypostatic (fundamental state) union.
I doubt I can improve upon the discussion of Christ's dual nature that is found at http://www.carm.org/doctrine/2natures.htm
See also the following bible verses for…
One God and Only One God: Isaiah 44:6-8; Deuteronomy 4:35, 39; Deuteronomy 6:4; Mark 12:29; Romans 3:30; Ephesians 4:5-7; 1 Timothy 2:5; James 2:19
Trinity doctrine: Isaiah 9:6; Luke 24:52; John 1:1-3; John 10:30; Acts 5:3-4; Philippians 2:5-7; Colossians 2:9; Hebrews 1:3
The doctrine of the Trinity took centuries to develop, but the roots of the doctrine can be seen from the first century.
The word "Trinity" is not found in the New Testament, nor is the doctrine explicitly taught there. However, foundations of the concept of the Trinity can be seen in the New Testament, especially in the Gospel of John, one of the latest and most theologically developed of the New Testament books. (Matthew 28:19; John 1:1)
Hints of Trinitarian beliefs can also be seen in the teachings of extra-biblical writers as early as the end of the first century. [
Epistle of Ignatius to the Ephesians (Ante-Nicene Fathers 1.58); The Martyrdom of Polycarp 14 (The Ante-Nicene Fathers, 1.42)]
However, the clearest early expression of the concept came with Tertullian, a Latin theologian who wrote in the early third century. Tertullian coined the words "Trinity" and "person" and explained that the Father, Son and Holy Spirit were "one in essence - not one in Person." (ANF 3.621; c. 213 AD)
About a century later, in 325, the Council of Nicea set out to officially define the relationship of the Son to the Father, in response to the controversial teachings of Arius. Led by bishop Athanasius, the council established the doctrine of the Trinity as orthodoxy and condemned Arius' teaching that Christ was the first creation of God. The creed adopted by the council 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." (William Placher, Readings in the History of Christian Theology, 53)
Nicea did not end the controversy, however. Debate over how the creed (especially the phrase "one substance") ought to be interpreted continued to rage for decades. One group advocated the doctrine that Christ was a "similar substance" (homoiousios) as the Father. But for the most part, the issue of the Trinity was settled at Nicea and, by the fifth century, never again became a focus of serious controversy.
Most post-Nicene theological discussion of the Trinity consisted of attempts to understand and explain such a unique concept. Gregory of Nyssa, in his treatise, “That There are Not Three Gods”, compared the divinity shared by the three persons of the Trinity to the common "humanness," or human nature, that is shared by individual human beings. (Ironically, this initially promising explanation has been seen by some to yield a conclusion quite opposite than the title of his work.)
Saint Augustine, one of the greatest thinkers of the early church, described the Trinity as comparable to the three parts of an individual human being: mind, spirit, and will. They are three distinct aspects, yet they are inseparable and together constitute one unified human being.
There are many differences in doctrine between various Christian denominations, but the Trinity is not one of them. Non-Christian cults dispute the Trinitarian doctrine.
The Jehovah's Witnesses teach a doctrine similar to that of Arius in the fourth century - Christ is the Son of God, a special being, created by God before the beginning of time, but not equal with God. Witnesses regard Arius as a forerunner of Charles Taze Russell, their movement's founder.
A Jehovah's Witness brochure entitled "Beliefs and Customs that God Hates" includes the Trinity, saying:
“Is Jehovah a Trinity-three persons in one God? No! Jehovah, the Father, is "the only true God." (John 17:3; Mark 12:29) Jesus is His firstborn Son, and he is subject to God. (1 Corinthians 11:3) The Father is greater than the Son. (John 14:28) The holy spirit is not a person; it is God's active force.-Genesis 1:2; Acts 2:18.”
In addition to the Bible verses cited above, JWs point out that it was the secular Emperor who proposed the doctrine of Christ as "same substance" with God, not the bishops present, and that the doctrine of the Trinity (i.e., including the divinity of the Holy Spirit) was not actually brought forth at Nicea at all. Jehovah's Witnesses also argue that the Athanasian Creed, which sets forth the doctrine more clearly, was not only probably not written by Athanasius himself, but may not have been composed until the fifth century. Finally, they note the presence of Trinitarian-type beliefs in pagan religion, and argue that paganism is the source of the Christian doctrine of the Trinity as well.
I suggest you start there to dig deeper into this topic using hermeneutics and looking at the entire bible messages. Here is where I recommend you begin: http://www.carm.org/doctrine/trinity.htm
2007-03-24 13:54:08
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answer #1
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answered by Ask Mr. Religion 6
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