The doctrine of the trinity is proved from scripture (Mt 3:16,17; 28:19; Ro 8:9; 1 Co 12:3-6; 2 Co 13:14; Eph 4:4-6; 1 Pe 1:2; Jude 1:20,21; Re 1:4,5). Divine titles applied to all the three persons in the trinity (Ex 20:2; Jn 20:28; Ac 5:3,4).
a. Eternal. Ro 16:26; Re 22:13; Heb 9:14.
b. Holy. Re 4:8; 15:4; Ac 3:14; 1Jo 2:20.
c. True. Joh 7:28; Re 3:7.
d. Omnipresent. Jer 23:24; Eph 1:23; Ps 139:7.
e. Omnipotent. Ge 17:1; Re 1:8; Ro 15:19; Jer 32:17; Heb 1:3; Lu 1:35.
f. Omniscient. Ac 15:18; Joh 21:17; 1Co 2:10,11.
g. Creator. Ge 1:1; Col 1:16; Job 33:4; Ps 148:5; Joh 1:3; Job 26:13.
h. Sanctifier. Jude 1:1; Heb 2:11; 1Pe 1:2.
i. Author of all spiritual operations. Heb 13:21; Col 1:29; 1Co 12:11.
j. Source of eternal life. Ro 6:23; Joh 10:28; Ga 6:8.
k. Teacher. Isa 54:13; Lu 21:15; Joh 14:26; Isa 48:17; Ga 1:12; 1Jo 2:20.
l. Raising Christ from the dead. 1Co 6:14; Joh 2:19; 1Pe 3:18.
m. Inspiring the prophets, &c. Heb 1:1; 2Co 13:3; Mr 13:11.
n. Supplying ministers to the Church. Jer 3:15; Eph 4:11; Ac 20:28; Jer 26:5; Mt 10:5; Ac 13:2.
You have free will to reject light...
No cult or 'ism will ever get by Jn 1:1-3.
The trinity is revealed in the Old Testament: at Creation (Gen. 1:1–3, 26), in the personality of the Spirit (Is. 40:13; Is. 48:16); by: divine angel (Judg. 13:8–23), personification of Wisdom (Prov. 8:22–31), threefold “Holy” (Is. 6:3), Aaronic benediction (Num. 6:24–27); Revealed in the New Testament: at Christ’s baptism (Matt. 3:16, 17); in: Christ’s teaching (John 14:26; John 15:26), baptismal formula (Matt. 28:19), apostolic benediction (2 Cor. 13:14), apostolic teaching (Gal. 4:4–6). Thomas Nelson Publishers. (1996). Nelson’s quick reference topical Bible index (p. 625). Nashville, TN: Thomas Nelson Publishers.
No. There is no trinity in scripture.
Three in the Bible: God exists as three persons in one Godhead, whom we refer to as the Trinity. Thus human beings made in His image also have a triune nature, and the cosmos itself is understood in threes, in the most fantastic ways. Before considering this, first see the Bible's extraordinary use of this number. Christ was three days in the tomb, which Jonah's three days foreshadowed, as did Abraham's three days of thinking that he would sacrifice his son Isaac on that same hill called Golgotha and Mt. Moriah (Gen. 22:14; 2 Chron. 3:1). Israel's three patriarchs are Abraham, Isaac, and Jacob. The priestly tribe of Levi is from Jacob's third child (Gen. 29:34), as Leviticus is the third book of the Bible. And the day the law was given, the sons of Levi killed "about three thousand men" (Ex. 32:28), whereas the day the Spirit was given, "that day about three thousand souls were [saved]" (Acts 2:41; and see 2 Cor. 3:6). The Hebrew Scriptures comprise three sections, the Law, the Prophets, and the Writings (Luke 24:44), and God created three archangels. The most noteworthy women are Eve, Sarah, and Mary. The magi brought gold, frankincense and myrrh. Three persons (one being the Son) started their public service at thirty years of age: Joseph (Gen. 41:46), a deliverer of his people; David (2 Sam. 5:4) seated on the messianic throne (2 Sam. 7:12-13); and "Jesus Himself began His ministry at about thirty years of age" (Luke 3:23). God could have led Esther to fast for two days, or four; and He could have kept Jonah in the whale for one day, or a week, but three days and three nights prefigures God’s plan of salvation for Christ's time in the grave. For Jesus "rose again the third day according to the Scriptures" (1 Cor. 15:4). And thus, the triune Christian God, the mystery of the Trinity, Three Persons in One God, is the one God whose testimony we can trust (answering both the philosophical problem of the origin of the one and the many, and Euthyphro's Dilemma by Socrates), having imprinted our world and even ourselves with His triune nature. The Deity of Christ: A Different Approach Bob Enyart
It'd be better if you could explain your position yourself. Not copy/pasta it from Google. Means you do not understand the information yourself.
God, Being and Attributes of... Baker Encyclopedia
Seems Google is your Bible.
Proof please (Eph 4:14).
Trinity: Term designating the three members of the triune God: the Father, Son, and Holy Spirit.
The word “Trinity” does not appear in the Bible; it was created by scholars to describe the three members of the Godhead. Throughout the Bible, God is presented as being Father, Son, and Spirit—not three “gods” but three personas of the one and only God (see, e.g., Mt 28:19; 1 Cor 16:23–24; 2 Cor 13:14). The Scriptures present the Father as the source of creation, the giver of life, and God of all the universe (see Jn 5:26; 1 Cor 8:6; Eph 3:14–15). The Son is depicted as the image of the invisible God, the exact representation of his being and nature, and the Messiah-Redeemer (see Phil 2:5–6; Col 1:14–16; Heb 1:1–3). The Spirit is God in action, God reaching people—influencing them, regenerating them, infilling them, and guiding them (see Jn 14:26; 15:26; Gal 4:6; Eph 2:18). All three are a tri-unity, inhabiting one another and working together to accomplish the divine design in the universe (see Jn 16:13–15). Elwell, W. A., & Comfort, P. W. (2001). In Tyndale Bible dictionary (p. 1275). Wheaton, IL: Tyndale House Publishers.
Since you dont read the bible for yourself...
Proof please (Eph 4:14).
Trinity: A description of the God of Christian Scripture, revealed and understood as Father, Son, and Holy Spirit; a fundamental doctrine of Christian theology.
Introduction
The word Trinity does not appear in the Bible. However, the doctrine is based on several emphatic assertions that are found throughout the biblical writings:
There is only one God (Deut 6:4; Isa 43:10; 46:9; Rom 3:30; 1 Cor 8:4; Jas 2:19).
The one whom Jesus called “Father” (John 6:27; 1 Cor 8:6), the incarnate Son (Matt 1:23; John 1:1; Rom 9:5; Col 2:9; Titus 2:13–14; Heb 1:1–3), and the Holy Spirit (Acts 5:3–4; 28:25–27; 2 Cor 3:7–18) all possess the necessary attributes of this God.
These three are not identical; they interact with one another and their identities are constituted with respect to one another (Matt 3:16–17; 12:32; 17:5; Luke 3:21–22; 4:1; John 15:26; 16:7–16; 2 Cor 13:14). They act distinctly but in concert with one another (Gen 1:1–3; John 1:1–3; 2 Cor 4:6; Col 1:15–17; Heb 1:2–3).
The doctrine of the Trinity was increasingly systematized in the post-New Testament era, as certain teachings that were not consistent with the apostolic faith increased in popularity. From AD 325–787, seven ecumenical councils were called to deliberate aspects of at least one member of the Trinity. Although most discussion focused on the person of Christ (e.g., the relationship between His humanity and divinity), it inherently involved the Church’s attempt to understand God’s revelation of His Triune self... Meeks, C. (2016). Trinity. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
The Holy Spirit is Jesus Christ's Spirit.
The Father is not the Son. The Son is not the Spirit.
The Trinity in the Old Testament
The doctrine of the Trinity relies mostly on the New Testament, but certain groundwork is implicitly present in the Old Testament. This does not reflect a change in the Godhead, but rather a change in how God chose to reveal Himself before the “fullness of time” (Gal 4:4) and how pre-Christian worshipers observed God’s activity in the world.
God as Father in the Old Testament
The personal designation of God as “Father” seems to be more developed in the later literature of the deuterocanonical Old Testament (e.g., Tob 13:4; Sir 23:1; 51:10; Wis 14:3). Even so, these depictions of God as Father relate primarily to God’s relationship with His followers, and not the pre-incarnate Word. Designations of God as Father in the earlier Old Testament canon make this clear, as the texts frequently depict Israel as God’s adopted child (Exod 4:22–23; Deut 32:6, 18–19).
During the time of the monarchy, the relationship between God and the king was initially described in filial language: “I will be a father to him, and he shall be a son to me” (2 Sam 7:14). The Psalms echo this language. For example, Psalm 2:7 states, “You are my son; today I have begotten you” (see also Pss 68; 89); the Church would later take this particular psalm as evidence of the pre-existence of the Word (e.g., Acts 13:33; Heb 1:5; 5:5). Although the Prophets favored marital metaphors when describing the relationship between God and His people, paternal metaphors are present (e.g., Jer 31:9; Isa 1:2; 30:1; 40:3–4; 42:16; 43:19–20; Hos 11:1–4).
The Son in the Old Testament
The Son, Jesus, does not appear as such in the Old Testament; neither is there any precise, explicit analogue for the incarnate Son in the Old Testament. However, there are two divine personifications—the Word and Wisdom—that allowed New Testament writers and the church fathers to make connections between the incarnate Son and the hidden Trinity of the Old Testament. Both of these personifications are connected to the work of God’s Spirit.
- The Word is instrumental in creative activity, emanating as a speech-act from the mouth of God (Gen 1:1–2:4; Psa 33:8–9; Sirach 43:26; Judith 16:14; Wisdom 9:1–2). Deuterocanonical literature also depicts the Word as a warrior instrumental in the exodus (Wisdom 18:15–16).
- Wisdom often embodies creative and even salvific attributes of God; usually depicted through feminine language. Wisdom is located with God and is fully accessible only to God (Job 28; Prov 2–4; 8–9). The deuterocanonical work of Sirach (especially Sirach 1:1–30; 24:1–34; 51:1–27) and the Book of Wisdom of Solomon (especially Wisdom 7, 9–10) offer much more developed personifications of Wisdom.
The Spirit in the Old Testament
The Spirit is mentioned frequently in the Old Testament to describe the activity of God in the world. Though the Hebrew (רוח, rwch) and Greek (πνεύμα, pneuma) may be rendered as “wind” or “breath,” both still reference their originator, God. Activities of God’s Spirit in the Old Testament include the following:
• The Spirit hovered over the surface of the waters of creation (Gen 1:2).
• The Spirit empowered leaders, judges, and prophets (e.g., Num 11:16–17, 24–25; Judg 3:10; 6:34; 1 Sam 10:6, 10; Ezek 2:1–3).
• The Spirit rested within the nation of Israel (Isa 63:11–13; Hag 2:5).
• The Sprit will empower Israel’s Messiah (Isa 11:2; 42:1; 61:1–2).
The Spirit is very much personally from God and described by His activity; the Old Testament does not probe the depths of the Spirit’s origination or essential unity with the one God of Israel.
Although the Word, Wisdom, and the Spirit are not considered unique gods separate from the one God in the Old Testament (and thus deserving of their own worship), neither are they treated as mere modes of God’s existence. This would allow for the earliest Jewish Christians to accept more readily Jesus’ teachings concerning His relation to the Father and the Spirit. The first commandment (to have no other gods before Yahweh) and the Shema (Deut 6:4) could still be confessed along with the Trinitarian reality of Father, Son, and Holy Spirit. Meeks, C. (2016). Trinity. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
The Father is not the Son. Correct. The Son is not the Father. Correct. The Holy Spirit is the spirit of the Father that Jesus received from His Father.
The Holy Spirit is not the Father and not the Son. Three persons in one.
Trinity in the New Testament... The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
Still Googling your theology huh.
Proof please (Eph 4:14).
Trinity, doctrine of the. The central dogma of Christian
theology, that the one God exists in three Persons and one substance, Father,
Son, and Holy Spirit. God is one, yet self-differentiated; the God who reveals
Himself to mankind is one God equally in three distinct modes of existence, yet
remains one through all eternity.
Though the word ‘Trinity’, first used in its Greek form τριάς by *Theophilus of
Antioch (c. AD 180), is not found in Scripture, Christian theologians have seen
adumbrations of the doctrine in the biblical narratives; in the OT, for example,
the appearance of the three men to *Abraham (Gen. 18) was held by the Fathers to
foreshadow the revelation of the threefold nature of God. In the NT the most
influential text was the reference to the three Persons in the baptismal formula
at the end of Mt. (28:19), but there are other passages held to have Trinitarian
overtones, such as the Pauline benediction of 2 Cor. 13:14. From the biblical
language concerning Father, Son (or *Logos), and Spirit, Trinitarian doctrine
developed, as the Church’s expansion led to the need for reflection, confession,
and dialogue.
Finding the appropriate concepts was not easy, and many 2nd- and 3rd-cent.
Christians adopted views that were later considered unorthodox. These included
the so-called ‘economic Trinity’, in which the distinctions between the Persons
depended solely on their distinct functions (or ‘economies’) towards the created
universe. *Tertullian taught that the divine Word existed originally within the
Father’s mind, and first became a distinct Person when the world was created;
the Spirit’s Personality was subsequent to that of the Word; they were thus not
strictly co-eternal with the Father. *Origen conceived the Word (or Son) as the
offspring of the Father and the Spirit as coming into being through the Word;
their special roles were respectively to control the universe and inspire the
saints. Such *subordinationism is not counter-balanced by Origen’s affirmation
of the eternal generation of the Word from the Father, since Origen held that
the whole universe of created spirits had always existed in some form, so that
the Word’s co-eternity with the Father does not entail equality. These
subordinationist views echoed those of contemporary *Platonists, who envisaged
three eternal divine powers arranged in descending order of dignity. The
opposite deviation, extreme *Modalism, pictured only one divine Person who acted
successively as creator, redeemer, and sanctifier.
At the Councils of *Nicaea (325) and *Constantinople (381) the doctrine was
defined in its simplest outlines, by negative rather than positive
pronouncements, affirming against *Sabellianism the real distinction of the
divine Persons, and against *Arianism and *Macedonianism their equality and
co-eternity. The Persons differ only in origin, in that the Father is
ungenerated, the Son is generated by the Father, and the Holy Spirit proceeds
from the Father. Some E. Fathers (notably St *Gregory of Nyssa and St *Cyril of
Alexandria) understood the Spirit to proceed from the Father through the Son;
others are less explicit (e.g. St *Gregory of Nazianzus) or deny any ‘*double
procession’ altogether (e.g. *Theodoret). Later, from the time of *Photius, the
doctrine of the procession of the Holy Spirit from the Father alone became
characteristic of E. theology. In a 7th-cent. work on the Trinity, attributed to
Cyril of Alexandria and largely incorporated in the De Orthodoxa Fide of St
*John of Damascus, the doctrine of the mutual indwelling of the Persons of the
Trinity (περιχώρησις or *circumincession), already implicit in the Trinitarian
theology of the Cappadocian Fathers and in *Dionysius the Pseudo-Areopagite, was
developed.
In the W., the doctrine was developed in a somewhat different manner. Starting
not from the difference of the Persons, as did many of the more philosophically
minded Greek Fathers, but from the unity of the Substance, it readily
safeguarded the co-equality of the Persons. The procession of the Holy Spirit
was attributed both to the Father and the Son. The chief exponent of the
teaching of the Latin Church during the patristic period was St *Augustine, esp.
in his ‘De Trinitate’; his great contribution was the comparison of the two
processes of the Divine life (the later ‘filiation’ and ‘spiration’) to the
analogical processes of human self-knowledge and self-love. Whereas his
conception of the generation of the Son as the act of thinking on the part of
the Father was based on Tertullian, the explanation of the Holy Spirit as the
mutual love of the Father and the Son was the fruit of his own reflections. This
so-called ‘psychological theory of the Trinity’ was taken over from him and
developed by medieval Scholasticism. In its more formal aspects, medieval
teaching on the Trinity reasserted the doctrines of the *Athanasian Creed. It
received classical exposition in the writings of St *Thomas Aquinas.
The Trinitarian teaching thus elaborated by the Schoolmen, though challenged in
the 17th cent. by *Socinianism and *Unitarianism, has remained the central
strand of subsequent W. theology. In the 20th cent. both K. *Barth and K.
*Rahner have made considerable contributions to the subject, both emphasizing
the essential unity of the immanent and the economic Trinity. Other scholars,
e.g. G. W. H. Lampe, have sought to maintain the Divinity of Christ while
regarding Trinitarian doctrine as basically outdated. J. *Moltmann has developed
a distinctive doctrine of the social Trinity, reviving a version of the
patristic theory of circumincession to express the self-differentiation of God
as the crucified God. A number of scholars, notably Walter Kasper, have
re-examined the *Filioque controversy in an ecumenical context.
Discussions of the doctrine of the Trinity figure in all works on Christian
dogmatics and in writings concerned with the nature of God. Modern studies
devoted to the subject as a whole incl. F. C. *Baur, Die christliche Lehre von
der Dreieinigkeit und Menschwerdung Gottes in ihrer geschichtlichen Entwicklung
(3 vols., 1841–3); T. de Régnon, SJ, Études de théologie positive sur la Sainte
Trinité (4 vols., 1892–8); J. Lebreton, SJ, Histoire du dogme de la Trinité
(Bibliothèque de Théologie Historique, 2 vols., 1910–28; Eng. tr. of vol. 1;
1939); A. E. J. Rawlinson (ed.), Essays on the Trinity and the Incarnation
(1928); K. Barth, Kirchliche Dogmatik, 1. 1 (Munich, 1932), pp. 311–514; Eng.
tr. (Edinburgh, 1975), pp. 295–489; P. Galtier, SJ, De SS. Trinitate in se et in
nobis (Paris, 1933); G. L. Prestige, God in Patristic Thought (1936), passim; L.
Hodgson, The Doctrine of the Trinity (Croall Lectures, 1942–3; 1943); V.
*Lossky, Essai sur la théologie mystique de l’Église d’Orient (1944), pp. 43–86
and 131–69; Eng. tr. (1957), pp. 44–90 and 135–73; R. S. Franks, The Doctrine of
the Trinity (1953); C. C. Richardson, The Doctrine of the Trinity (New York,
1958); A. W. Wainwright, The Trinity in the New Testament (1962); E. Jüngel,
Gottes Sein ist im Werden (Tübingen, 1965; Eng. tr., 1976); K. Rahner, ‘Der
dreifaltige Gott als transzendenter Urgrund der Heilsgeschichte’, in J. Feiner
and M. Löhrer (eds.), Mysterium Salutis, 2 (1967), pp. 317–401; separate Eng.
tr., The Trinity (1970); also other arts. in Mysterium Salutis, 2, esp. pp.
47–220; G. W. H. Lampe, God as Spirit (Bampton Lectures, 1976; Oxford, 1977); J.
Moltmann, Trinität und Reich Gottes (Munich, 1980; Eng. tr., 1981); W. [J.]
Kasper, Der Gott Jesu Christi (Glaubensbekenntnis der Kirche, 1; 1982; Eng. tr.,
New York, 1983; London, 1984); D. Brown, The Divine Trinity (1985); T. F.
Torrance, The Trinitarian Faith: The Evangelical Theology of the Ancient
Catholic Church (Edinburgh, 1988); id., The Christian Doctrine of God, One Being
Three Persons (ibid., 1996); F. Courth, Trinität in der Schrift und Patristik
(Handbuch der Dogmengeschichte, ed. M. Schmaus and others, 2, fasc. 1a; 1988);
D. Coffey, Deus Trinitas: The Doctrine of the Triune God (New York and Oxford,
1999). G. Bardy and A. Michel in DTC 15 (pt. 2; 1950), cols. 1545–855, s.v.
‘Trinité’, with detailed bibl. Cross, F. L., & Livingstone, E. A. (Eds.).
(2005). In The Oxford dictionary of the Christian Church (3rd ed. rev., pp.
1652–1653). Oxford; New York: Oxford University Press.
We know the Father's name...
Do tell (Ex 3:13-14).
Jn 1:1-3
TRINITY—a word not found in
Scripture, but used to express the doctrine of the unity of God as subsisting in
three distinct Persons. This word is derived from the Gr. trias, first used by
Theophilus (A.D. 168–183), or from the Lat. trinitas, first used by Tertullian
(A.D. 220), to express this doctrine. The propositions involved in the doctrine
are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings
8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct
divine Person (hypostasis, subsistentia, persona, suppositum intellectuale),
distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God,
and yet was a Person distinct from the Father and the Holy Spirit. 4. That the
Holy Spirit is also a distinct divine Person.
Easton, M. G. (1893). In Easton’s Bible dictionary.
New York: Harper & Brothers.
You cannot name this mysterious
3rd entity.
Do you mean second God?
"You can build on him (1 Cor. 10:4) or stumble on him (1 Pet. 2:8). He'll be
a stepping stone (Ps 18:2) or stumbling stone (1 Cor 1:23, Luke 20:18)." ~
Adrian Rogers 
See: