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For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
Surely all ministers of religion and students of Theology, and above all, the one chosen to annotate the Official Edition of the Westminster Confession of Faith must have discovered the spuriousness of this verse! To quote from an eminent Trinitarian (Dr. Adam Clarke) in an extended examination of the origin of this passage, it should be pointed out that
"113 Greek Manuscripts are extant, containing the 1st epistle of John, and the text in question is wanting in 112. It is only to be found in the Codex Montifortii, a comparatively recent manuscript. Though it appears in many Latin copies, yet it does not appear that any written previously to the 10th century contains it."
The Revised Version excludes it. Further it should be noted that considering the passage as it now stands, it is far from teaching the doctrine of the Trinity in its modern aspects.
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Further, a fuller definition is to be found in the two Creeds -- the Nicene and the Athanasian; for the Apostles' Creed does not teach the Trinity. The Nicene Creed, while not so positive or determined in its contention for a Trinity in Unity as the Creed of the St. Athanasius, does affirm Three Persons:-
"I believe in one God the Father Almighty, Maker of heaven and earth, And all things visible and invisible: And in one Lord Jesus Christ, the only begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of Very God, Begotten, not made, Being of one substance with the Father, By whom all things were made. . . . And I believe in the Holy Ghost, The Lord and Giver of Life, Who proceedeth from the Father and the Son. . . ."
The Creed of St. Athanasius, however, perhaps above all other Creeds and Articles, defines, though incomprehensibly, this doctrine of the Trinity:-
". . . The Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons: nor dividing the Substance. For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son: and such is the Holy Ghost. The Father uncreate, the Son uncreate: and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal: the Son eternal: and the Holy Ghost eternal. And yet they are not three eternals: but one eternal. As also there are not three incomprehensibles: nor three uncreated: but one uncreated, and one incomprehensible. So likewise the Father is Almighty: the Son Almighty: and the Holy Ghost Almighty. And yet there are not three Almighties: but one Almighty. So the Father is God, the Son is God: and the Holy Ghost is God. And yet they are not three Gods: but one God. So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord. And yet not three Lords: but one Lord. For as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord: so are we forbidden by the Catholick Religion to say, There be three Gods, or three Lords. The Father is made of none: neither created, nor begotten. The Son is of the Father alone: not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore, or after other: none is greater or less than other: But the whole three Persons are co-eternal together: and co-equal. So that in all things, as is aforesaid: the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved: must thus think of the Trinity."
With a sole reference to the current writings of Trinitarians for a modern definition, these first statements, sanctioned by all who endorse the teachings of the Church of England, must suffice as a full and proper definition of the Trinity:-
"The Trinity affirms the unity of God, but requires us to conceive of His unity, not as an abstract or indeterminate self-identity, not as 'sterile, monotonous simplicity,' but as a unity rich in distinctions and perfections, -- the unity of an infinite fulness of life and love, the unity of a Godhead in which there are Father, Son, and Holy Spirit, a trinity of persons, a diversity of properties, a variety of offices, a multiplicity of operations, yet sameness of nature, equality of power and glory, oneness in purpose and affection, harmony of will and work. It finds its dogmatic expression as to what is ultimate in it in the formula -- One substance in three persons, of which the first eternally generates the second, and the third eternally proceeds from the first and second." -Rev. Dr. Robert Flint, Encyclopedia Britannica, Art., "Theism."
CHAPTER IV: The Introduction of the Doctrine of "The Trinity"
Meets With Great Opposition In The Early Church
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