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Protopresbyter Michael Pomazansky Orthodox dogmatic theology IntraText CT - Text |
The dogma of the Holy Trinity in the Ancient Church.
The Church of Christ in all of its fullness and completeness has confessed the truth of the
Holy Trinity from the very beginning. For example, St. Irenaeus of Lyon, a disciple of St. Polycarp
of Smyrna, who was himself instructed by the Apostle John the Theologian, speaks clearly
of the universality of faith in the Holy Trinity: “Although the Church is dispersed throughout the
whole inhabited world, to the ends of the earth, it has received faith in the one God the Father
Almighty . . . and in one Lord Jesus Christ the Son of God, Who was incarnate for the sake of our
salvation, and in the Holy Spirit Who has proclaimed the economy of our salvation through the
prophets . . . Having received such a preaching and such a faith, the Church, although it is dispersed
throughout the entire world, as we have said, carefully preserves this faith as if dwelling
in a single house. It believes this (everywhere) identically, as if it had a single soul and a single
heart, and it preaches it with one voice, teaching and transmitting it as if with a single mouth. Although
there are many dialects in the world, the power of Tradition is the same. None of the
leaders of the churches will contradict this, nor will anyone, whether powerful in words or unskilled
in words, weaken the Tradition.”
Defending the catholic truth of the Holy Trinity against heretics, the Holy Fathers not only
cited as proof the witness of Sacred Scripture, as well as rational philosophical grounds for the
refutation of heretical opinions, but they also relied upon the testimony of the first Christians.
They indicated: 1) the example of the martyrs and confessors who were not afraid to declare their
faith in the Father, Son, and Holy Spirit before their torturers; and they cited 2) the writings of
the Apostolic Fathers and, in general, the ancient Christian writers, and 3) the expressions which
are used in the Divine services. Thus, St. Basil the Great quotes the Small Doxology: “Glory to
the Father through the Son in the Holy Spirit,” and another: “To Him (Christ) with the Father and
the Holy Spirit may there be honor and glory unto the ages of ages.” And St. Basil says that thisdoxology was used in the churches from the very time that the Gospel was announced He likewise
points to the thanksgiving of lamp-lighting time, or the Vesper Hymn, calling it an “ancient”
hymn handed down “from the Fathers,” and he cites from it the words: “We praise the Father
and the Son and the Holy Spirit of God” in order to show the faith of the ancient Christians
in the equal honor of the Holy Spirit with the Father and the Son.
There are likewise many testimonies from the ancient Fathers and teachers of the Church
concerning the fact that the Church from the first days of her existence has performed baptism in
the name of the Father and the Son and the Holy Spirit, as three Divine Persons, and has accused
the heretics who tried to perform baptism either in the name of the Father alone, considering the
Son and the Holy Spirit to be lower powers, or in the name of the Father and the Son, and even of
the Son alone, thus belittling the Holy Spirit (see the testimonies of Justin the Martyr, Tertullian,
Irenaeus, Cyprian, Athanasius, Hilary, Basil the Great, and others).
The Church, however, has experienced great disturbances and undergone a great battle in
the defense of the dogma of the Holy Trinity. The battle was chiefly fought on two points: first
on the affirmation of the truth of the oneness of Essence and equality of honor of the Son of God
with God the Father; and then on the affirmation of the oneness of honor of the Holy Spirit with
God the Father and God the Son.
In the ancient period, the dogmatic aim of the Church was to find such precise words for this
dogma as could best protect the dogma of the Holy Trinity against the reinterpretations of heretics.
Desiring to bring the mystery of the All-Holy Trinity a little closer to our earthly concepts, to
bring what is beyond understanding a little closer to that which is understandable, the Fathers of
the Church used comparisons from nature. Among these comparisons are: (a) the sun, its rays
and light; (b) the root, trunk, and fruit of a tree; (c) a spring of water and the fountain and river
that issue from it; (d) three candles burning simultaneously which give a single inseparable light;
(e) fire, and the light and warmth which come from it; (f) mind, will, and memory; (g) consciousness,
knowledge, and desire; and the like. But this is what St. Gregory the Theologian says
regarding these attempts at comparison: “I have very carefully considered this matter in my own
mind, and have looked at it in every point of view, in order to find some likeness of this mystery,
but I have been unable to discover anything on earth with which to compare the nature of the
Godhead For even if I did happen upon some tiny likeness, it escaped me for the most part, and
left me down below with my example. I picture to myself a spring, a fountain, a river, as others
have done before, to see if the first might be analogous to the Father, the second to the Son, and
the third to the Holy Spirit. For in these there is no distinction in time, nor are they torn away
from their connection with each other, though they seem to be parted by three personalities.
However, I was afraid in the first place that I should present a flow in the Godhead, incapable of
standing still; and secondly, that by this figure a numerical unity would be introduced. For the
spring, the fountain and the river are numerically one, though in different forms.
“Again, I thought of the sun and a ray and light. Nevertheless, here again there was a fear
lest people should get an idea of composition in the Uncompounded Nature, such as there is in
the sun and the things that are in the sun. In the second place lest we should give Essence to the
Father but deny Personality to the Others and make Them only powers of God, existing in Him
and not Personal. For neither the ray nor the light is another sun, but they are only emanations
from the sun, and qualities of its essence. And lest we should thus, as far as the illustration goes,
attribute both Being and Not-being to God, which is even more monstrous . . . In a word, there is
nothing which presents a standing point to my mind in these illustrations from which to considerthe Object which I am trying to represent to myself, unless one may indulgently accept one point
of the image while rejecting the rest. Finally, it seems best to me to let the images and the shadows
go, as being deceptive and very far short of the truth, and clinging myself to the more reverent
conception, and resting upon few words, using the guidance of the Holy Spirit, keeping to the
end as my genuine comrade and companion the enlightenment which I have received from Him,
and passing through this world to persuade others also to the best of my power to worship Father,
Son, and Holy Spirit, the one Godhead and Power” (St. Gregory the Theologian, Homily 31, “On
the Holy Spirit,” sections 31-33; Engl. tr. in Eerdman's Nicene and Post-Nicene Fathers, Second