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{{Christianity|state=collapsed}}
{{ConceptionsofGod}}

In [[Christianity]], '''God''' is the [[Eternity#God and eternity|eternal being]] who [[Genesis creation narrative|created]] and [[Divine providence|preserves]] the world. Christians believe God to be both [[Transcendence (religion)|transcendent]] (wholly independent of, and removed from, the material universe) and
[[immanent]] (involved in the world).<ref name=Leith55>''Basic Christian Doctrine'' by John H. Leith (Jan 1, 1992) ISBN 0664251927 pages 55-56</ref><ref name=Millard87 >''Introducing Christian Doctrine'' (2nd Edition) by Millard J. Erickson (Apr 1, 2001) ISBN 0801022509 pages 87-88</ref> Christian teachings of the immanence and involvement of God and his love for humanity exclude the belief that God [[Pantheism|is of the same substance]] as the created universe<ref name="Berkhof, L. 1963, p.61">Berkhof, L. ''Systematic Theology'' Banner of Truth publishers:1963, p.61</ref> but accept that God [[Incarnation_(Christianity)|incarnated]] as a man.

[[Early Christianity|Early Christian]] views of God were expressed in the [[Pauline Epistles]] and the early<ref>Perhaps even pre-Pauline creeds.</ref> [[Christian creeds|creeds]] which proclaimed [[Monotheism|one God]] and the [[Son of God|divinity of Jesus]] almost in the same breath, as in [[1 Corinthians]] ([[wikisource:Bible (American Standard)/1 Corinthians#8:5|8:5-6]]): "For even if there are so-called gods, whether in heaven or on earth (as indeed there are many 'gods' and many 'lords'), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live."<ref name=Larry12>''One God, One Lord'' by Larry W. Hurtado (Oct 25, 2003) ISBN 0567089878 pages 1-2</ref><ref name=BWell424>''The Blackwell Companion to The New Testament'' by David E. Aune (Mar 23, 2010) ISBN 1405108258 page 424</ref><ref name=Udo396>''Apostle Paul: His Life and Theology'' by Udo Schnelle (Nov 1, 2005) ISBN 0801027969 page 396</ref> "Although the Judæo-Christian sect of the [[Ebionites]] protested against this [[apotheosis]] of Jesus,<ref>("Clementine Homilies," xvi. 15)</ref> the great mass of [[Gentile Christians]] accepted it."<ref name=JE-Trinity>{{cite web|title=TRINITY|url=http://www.jewishencyclopedia.com/articles/14519-trinity|work=Jewish Encyclopedia|publisher=JewishEncyclopedia.com|accessdate=22 August 2013}}</ref> This [[Split of early Christianity and Judaism|began to differentiate the Gentile Christian views of God]] from traditional Jewish teachings of the time.<ref name=Larry12/>

The theology of the [[God in Christianity#Attributes and nature of God|attributes and nature of God]] has been discussed since the earliest days of Christianity, with [[Irenaeus]] writing in the 2nd century: "His greatness lacks nothing, but contains all things".<ref name=Irena27/> In the 8th century, [[John of Damascus]] listed eighteen attributes which remain widely accepted.<ref name=Globe352/> As time passed, theologians developed systematic lists of these attributes, some based on statements in the Bible (e.g., the [[Lord's Prayer]], stating that the [[God the Father|Father]] is in [[Heaven (Christianity)|Heaven]]), others based on theological reasoning.<ref name=SGuthrie/><ref name=Hirschberger>Hirschberger, Johannes. ''Historia de la Filosofía I, Barcelona'': Herder 1977, p.403</ref> The [[Kingdom of God (Christianity)|Kingdom of God]] is a prominent phrase in the [[Synoptic Gospels]] and while there is near unanimous agreement among scholars that it represents a key element of the teachings of Jesus, there is little scholarly agreement on its exact interpretation.<ref name=Image478/><ref name=FranceK1/>

Although the New Testament does not have a formal doctrine of the [[Trinity]] as such, it does repeatedly speak of the Father, the Son, and the Holy Spirit in such a way as to "compel a trinitarian understanding of God." This never becomes a "tritheism." This does not imply three Gods.<ref name=Stagg>Stagg, Frank. ''New Testament Theology''. Broadman Press, 1962. ISBN 0-0854-1613-7</ref> Around the year 200, [[Tertullian]] formulated a version of the doctrine of the [[Trinity]] which clearly affirmed the divinity of Jesus and came close to the later definitive form produced by the [[First Council of Constantinople|Ecumenical Council of 381]].<ref name=Prestige29>Prestige G.L. ''Fathers and Heretics'' SPCK:1963, p. 29</ref><ref name=Kelly280>Kelly, J.N.D. ''Early Christian Doctrines'' A & C Black:1965, p.280</ref> The doctrine of the Trinity can be summed up as: "The One God exists in Three Persons and One Substance, as [[God the Father]], [[God the Son]] and God the [[Holy Spirit]]."<ref name=Behr/><ref name=Fair48 /> [[Trinitarianism|Trinitarians]], who form the large majority of Christians, hold it as a core tenet of their faith.<ref name=mercer935/><ref name=Kelly115/> [[Nontrinitarianism|Nontrinitarian]] denominations define the Father, the Son, and the Holy Spirit in a number of different ways.<ref name=Mac117/>

== Development of the theology of God ==

=== Overview ===

[[File:12th-century painters - Epistles of St Paul with Gloss - WGA15727.jpg|thumb|150px|A 12th-century copy of the [[Pauline Epistles]]]]

[[Early Christianity|Early Christian]] views of God (before the [[Canonical gospel|gospels]] were written) are reflected in [[Apostle Paul]]'s statement in [[1 Corinthians]] ([[wikisource:Bible (American Standard)/1 Corinthians#8:5|8:5-6]]), written ca. AD 53-54, i.e., about twenty years after the [[crucifixion of Jesus]]:<ref name="Larry12"/>

: "for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live."

Apart from asserting that there is but [[one God]], Paul's statement (which is likely based on pre-Pauline confessions) includes a number of other significant elements: he distinguishes Christian belief from the Jewish background of the time by referring to Jesus and the Father almost in the same breath, and by conferring on Jesus the title of divine honor "Lord", as well as calling him [[Christ]].<ref name=Larry12/><ref name=BWell424/>
<ref name=Udo396/>

In the [[Book of Acts]] ([[wikisource:Bible (American Standard)/Acts#17:24|17:24-27]]) during the [[Areopagus sermon]] given by Paul, he further characterizes the early Christian understanding:<ref name=Udo477>''Theology of the New Testament'' by Udo Schnelle (Nov 1, 2009) ISBN 0801036046 page 477</ref>

: "The God that made the world and all things therein, he, being Lord of heaven and earth"

and reflects on the relationship between God and Christians:<ref name=Udo477/>

: "that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us for in him we live."

The [[Pauline Epistles]] also include a number of references to the Holy Spirit, with the theme which appears in [[1 Thessalonians]] ([[wikisource:Bible (American Standard)/1 Thessalonians#4:8b|4:8]]) "…God, the very God who gives you his Holy Spirit" appearing throughout his epistles.<ref name=Dunn418 >''Theology of Paul the Apostle'' by James D. G. Dunn 2003 ISBN 0-567-08958-4 pages 418-420</ref> In [[wikisource:Bible (American Standard)/John#14:26|John 14:26]] Jesus also refers to "the Holy Spirit, whom the Father will send in my name".<ref>''The anointed community: the Holy Spirit in the Johannine tradition'' by Gary M. Burge 1987 ISBN 0-8028-0193-5 pages 14-21</ref>

By the end of the 1st century, [[Clement of Rome]] had repeatedly referred to the Father, Son and Holy Spirit, and linked the Father to creation, [[Wikisource:Ante-Nicene Fathers/Volume I/CLEMENT OF ROME/First Epistle to the Corinthians/Chapter XIX.|1 Clement 19.2]] stating: "let us look steadfastly to the Father and Creator of the universe".<ref name=Veli70>''The Doctrine of God: A Global Introduction'' by Veli-Matti Kärkkäinen 2004 ISBN 0801027527 pages 70-73</ref> By the middle of the 2nd century, in ''Against Heresies'' [[Irenaeus]] had emphasized ([[Wikisource:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book IV/Chapter V.|Book 4, chapter 5]]) that the Creator is the "one and only God" and the "maker of heaven and earth".<ref name=Veli70/> These preceded the formal presentation of the concept of [[Trinity]] by [[Tertullian]] early in the 3rd century.<ref name=Veli70/>

The period from late 2nd century to the beginning of the 4th century (approximately 180-313) is generally called the "epoch of the [[Great Church]]" and witnessed significant theological development, and the consolidation and formalization of a number of Christian teachings.<ref name=Rahner375>Peter Stockmeier in the ''Encyclopedia of Theology: A Concise Sacramentum Mundi'' edited by Karl Rahner ISBN 0860120066 (New York: Seabury Press, 1975) page 375-376 "In the following period, c. 180-313, these structures already determine essentially the image of the Church which claims a universal mission in the Roman Empire. It has rightly been termed the period of the Great Church, in view of its numerical growth, its constitutional development and its intense theological activity."</ref>

From the 2nd century onwards, [[Western Church|western]] creeds started with an affirmation of belief in "God the Father (Almighty)" and the primary reference of this phrase was to "God in his capacity as Father and creator of the universe".<ref name="kelly">Kelly, J.N.D. ''Early Christian Creeds'' Longmans:1960, p.136; p.139; p.195 respectively</ref> This did not exclude either the fact the "eternal father of the universe was also the Father of Jesus the Christ" or that he had even "vouchsafed to adopt [the believer] as his son by grace".<ref name="kelly"/> [[Eastern Church|Eastern]] creeds (those we know come from a later date) began with an affirmation of faith in "one God" and almost always expanded this by adding "the Father Almighty, Maker of all things visible and invisible" or words to that effect.<ref name="kelly"/>

As time passed, theologians and philosophers developed more precise understandings of the nature of God and began to produce systematic lists of his attributes (i.e., qualities or characteristics). These varied in detail, but traditionally the attributes fell into two groups, those based on ''negation'' (God is impassible) and those positively based on ''eminence'' (God is infinitely good).<ref name="Hirschberger"/> Ian Ramsey suggested that there are three groups and that some attributes such as ''simplicity'' and ''perfection'' have a different logical dynamic which from such attributes as ''infinite goodness'' since there are relative forms of the latter but not of the former.<ref>Ian T. Ramsey, ''Religious Language'' SCM 1967, pp.50ff</ref>

=== Name ===
{{Main|Name of God in Christianity}}

[[File:Jhwh4.jpg|thumb|left|140px|The [[Tetragrammaton]] YHWH, the name of God written in Hebrew, old church of [[Ragunda]], Sweden]]

In Christian theology the name of God has always had much deeper meaning and significance than being just a label or designator. It is not a human invention, but has divine origin and is based on divine revelation.<ref name=Systematic47>''Systematic Theology by Louis Berkhof (Sep 24, 1996) ISBN 0802838200 pages47-51</ref><ref name=mercer336 >''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 336</ref> Respect for the name of God is one of the [[Ten Commandments]], which Christians teachings view not simply an avoidance of the improper use of the name of God, but as a directive to exalt it, through both pious deeds and praise.<ref name=Miller>''The Ten Commandments: Interpretation: Resources for the Use of Scripture in the Church'' by Patrick D. Miller (Aug 6, 2009) ISBN 0664230555 page 111</ref> This is reflected in the first petition in the [[Lord's Prayer]] addressed to [[God the Father]]: "Hallowed be thy Name".<ref>''Theology of the New Testament'' by Georg Strecker (2000) ISBN 0664223362 page 282</ref>

Going back to the [[Church Fathers]], the name of God has been seen as a representation of the entire system of "divine truth" revealed to the faithful "that believe on his name" as in [[wikisource:Bible (American Standard)/John#1:12|John 1:12]] or "walk in the name of the Lord our God" in [[wikisource:Bible (American Standard)/Micah#4:5|Micah 4:5]].<ref name=Pink23>''Ten Commandments'' by Arthur W. Pink (Dec 30, 2007) ISBN 1589603753 pages 23-24</ref><ref name=Cyril>''John 11-21'' (Ancient Christian Commentary on Scripture) by Joel C. Elowsky (May 23, 2007) ISBN 0830810994 page 237</ref> In [[wikisource:Bible (American Standard)/Revelation#3:12|Revelation 3:12]] those who bear the name of God are destined for Heaven. [[wikisource:Bible (American Standard)/John#17:6|John 17:6]] presents the teachings of Jesus as the manifestation of the name of God to his disciples.<ref name=Pink23/>

[[wikisource:Bible (American Standard)/John#12:27|John 12:27]] presents the sacrifice of Jesus the [[Lamb of God]], and the ensuing salvation delivered through it as the glorification of the name of God, with the voice from Heaven confirming Jesus' petition ("Father, glorify thy name") by saying: "I have both glorified it, and will glorify it again" referring to the Baptism and [[crucifixion of Jesus]].<ref name=WBC274>'' Wiersbe Bible Commentary'' by Warren W. Wiersbe (Nov 1, 2007) ISBN 0781445396 page 274</ref>

The Bible usually uses the name of God in the singular (e.g., {{Bibleref2|Ex.|20:7}} or {{Bibleref2|Ps.|8:1}}), generally using the terms in a very general sense rather than referring to any special designation of God.<ref name=Berkhof19/> However, general references to the name of God may branch to other special forms which express his multifaceted attributes.<ref name=Berkhof19/> Scripture presents many references to the names for God, but the key names in the Old Testament are: ''God the High and Exalted One'', ''[[El-Shaddai]]'' and ''[[Jehovah]]''. In the New Testament ''Theos'', ''[[Kyrios (biblical term)|Kurios]]'' and ''Pateras'' (πατέρας i.e., Father in Greek) are the essential names.<ref name=Berkhof19>''Manual Of Christian Doctrine'' by Louis Berkhof (Aug 1, 2007) ISBN 1930367902 pages 19-20</ref>

=== {{anchor|Attributes and nature of God}}Attributes and nature ===
{{Main|Attributes of God in Christianity|Names of God in Christianity}}

The theological underpinnings of the attributes and nature of God have been discussed since the earliest days of Christianity. In the 2nd century [[Irenaeus]] addressed the issue and expounded on some attributes, e.g., in his ''Against Heresis'' ([[Wikisource:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book IV/Chapter XIX.|Book IV, Chapter 19]]) stated: "His greatness lacks nothing, but contains all things".<ref name=Irena27>''Irenaeus of Lyons'' by Eric Francis Osborn (Nov 26, 2001) ISBN 0521800064 pages 27-29</ref> Irenaeus based his attributes on three sources: Scripture, prevailing mysticism and popular piety.<ref name=Irena27/> Today, some of the attributes associated with God continue to be based on statements in the Bible, e.g., the [[Lord's Prayer]] states that the Father is in Heaven, while other attributes are derived by theological reasoning.<ref name=SGuthrie>''Christian Doctrine'' by Shirley C. Guthrie (Jul 1, 1994) ISBN 0664253687 pages 111 and 100</ref>

{{Attributes of God}}

In the 8th century, [[John of Damascus]] listed eighteen attributes for God in his ''An Exact Exposition of the Orthodox Faith'' ([[Wikisource:Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book I/Chapter 8|Book 1, Chapter 8]]).<ref name=Globe352>''Global Dictionary of Theology'' by William A. Dyrness, Veli-Matti Kärkkäinen, Juan F. Martinez and Simon Chan (Oct 10, 2008) ISBN 0830824545 pages 352-353</ref> These eighteen attributes were divided into four groups based on time (e.g., being everlasting), space (e.g., being boundless), matter or quality and the list continues to be influential to date, partially appearing in some form in various modern formulations.<ref name=Globe352/> In the 13th century, [[Thomas Aquinas]] focused on a shorter list of just eight attributes, namely: ''simplicity'', ''perfection'', ''goodness'', ''incomprehensibility'', ''omnipresence'', ''immutability'', ''eternity'' and ''oneness''.<ref name=Globe352/> Other formulations include the 1251 list of the [[Fourth Lateran Council]] which was then adopted at [[Vatican I]] in 1870 and the [[Westminster Shorter Catechism]] in the 17th century.<ref name=Globe352/>

Two attributes of God that place him ''above'' the world, yet acknowledge his involvement ''in'' the world, are [[Transcendence (philosophy)#Original definition|transcendence]] and [[immanence]].<ref name=Leith55/><ref name=Millard87 /> Transcendence means that God is eternal and infinite, not controlled by the created world and beyond human events. Immanence means that God is involved in the world, and Christian teachings have long acknowledged his attention to human affairs.<ref name=Leith55/><ref name=Millard87 /> However, unlike [[Pantheism|pantheistic]] religions, in Christianity God's being is not of the substance of the created universe.<ref name="Berkhof, L. 1963, p.61"/>

Traditionally, some theologians such as [[Louis Berkhof]] distinguish between the ''communicable'' attributes (those that human beings can also have) and the ''incommunicable'' attributes (those that belong to God alone).<ref>''Manual Of Christian Doctrine'' by Louis Berkhof (Aug 1, 2007) ISBN 1930367902 pages 21-23</ref> However, others such as Donald Macleod hold that all the suggested classifications are artificial and without basis.<ref>Donald Macleod, ''Behold Your God'' (Christian Focus Publications, 1995), 20-21.</ref>

There is a general agreement among theologians that it would be a mistake to conceive of the essence of God existing by itself and independently of the attributes or of the attributes being an additional characteristic of the Divine Being. They are essential qualities which exist permanently in his very Being and are co-existent with it. Any alteration in them would imply an alteration in the essential being of God.<ref name="berkhof"/>

Hick suggests that when listing the attributes of God, the starting point should be his ''self-existence'' ("aseity") which implies that his eternal and unconditioned nature. Hick goes on to consider the following additional attributes: ''Creator'' being the source of all that composes his creation ''("creatio ex nihilo")'' and the sustainer of what he has brought into being; ''Personal''; ''Loving, Good''; and ''Holy''.<ref>John H. Hick, ''Philosophy of Religion'' Prentice-Hall 1973, pp. 7-14</ref> Berkhof also starts with ''self-existence'' but moves on to ''immutability''; ''infinity'', which implies ''perfection'' ''eternity'' and ''omnipresence''; ''unity''. He then analyses a series of intellectual attributes: ''knowledge-omniscience''; ''wisdom''; ''veracity'' and then, the moral attributes of ''goodness'' (including love, grace, mercy and patience); ''holiness'' and ''righteousness'' before dealing finally with his ''sovereignty''.<ref name="berkhof">Berkhof, Louis ''Systematic Theology'', Banner of Truth 1963, pp.57-81 & p.46 respectively</ref>

== Kingdom of God and eschatology ==
<!--Note that the material on End times and Judgement was added here rather
than the section below on Jesus because that is in a Trinatarian section, yet nontrinatarians do have beliefs on Judgement, so it best fits here.-->

=== Kingship and Kingdom ===
{{Main|Kingdom of God (Christianity)}}
[[File:Gottvater thronend Westfalen 15 Jh.jpg|thumb|180px|God the Father on a throne, [[Westphalia]], Germany, late 15th century.]]
The Christian characterization of the relationship between God and humanity involves
the notion of the "Kingship of God", whose origins go back to the Old Testament, and may be seen as a consequence of the creation of the world by God.<ref name=Image478/><ref name=Mercer490>''Mercer Dictionary of the Bible'' by Watson E. Mills, Edgar V. McKnight and Roger A. Bullard (May 1, 2001) ISBN 0865543739 page 490</ref> The "enthronement psalms" ([[Psalms]] [[wikisource:Bible (American Standard)/Psalms#45|45]], [[wikisource:Bible (American Standard)/Psalms#93|93]], [[wikisource:Bible (American Standard)/Psalms#96|96]],
[[wikisource:Bible (American Standard)/Psalms#97|97-99]]) provide a background for this view with the exclamation "The Lord is King".<ref name=Image478/> However, in later Judaism a more "national" view was assigned to God's Kingship in which the awaited Messiah may be seen as a liberator and the founder of a new state of Israel.<ref>''Encyclopedia of Theology: A Concise Sacramentum Mundi'' by Karl Rahner (Dec 28, 2004) ISBN 0860120066 page 1351</ref>

The term "[[Kingdom of God (Christianity)|Kingdom of God]]" does not appear in the Old Testament, although "his Kingdom" and "your Kingdom" are used in some cases when referring to God.<ref>''Dictionary for Theological Interpretation of the Bible'' by Kevin J. Vanhoozer, N. T. Wright, Daniel J. Treier and Craig Bartholomew (20 Jan 2006) ISBN 0801026946 page 420</ref> However, the Kingdom of God (the Matthean equivalent being "Kingdom of Heaven") is a prominent phrase in the [[Synoptic Gospels]] (appearing 75 times), and there is near unanimous agreement among scholars that it represents a key element of the teachings of Jesus.<ref name=Image478>''Dictionary of Biblical Imagery'' by Leland Ryken, James C. Wilhoit and Tremper Longman III (Nov 11, 1998) ISBN 0830814515 pages 478-479</ref><ref name=FranceK1/> Yet, [[R. T. France]] points out that while the concept of "Kingdom of God" has an intuitive meaning to lay Christians, there is hardly any agreement among scholars about its meaning in the New Testament.<ref name=FranceK1>''Divine Government: God's Kingship in the Gospel of Mark'' by R.T. France (10 Mar 2003) ISBN 1573832448 pages 1-3</ref> Some scholars see it as a Christian lifestyle, some as a method of world evangelization, some as the rediscovery of charismatic gifts, others relate it to no present or future situation, but the [[world to come]].<ref name=FranceK1/> France states that the phrase Kingdom of God is often interpreted in many ways to fit the theological agenda of those interpreting it.<ref name=FranceK1/>

=== End times ===
{{see also|Christian eschatology|End times}}

Interpretations of the term Kingdom of God have given rise to wide ranging [[Eschatology|eschatological]] debates among scholars with diverging views, yet no consensus has emerged among scholars.<ref name=familiar77/><ref name=Chil255>''Studying the Historical Jesus: Evaluations of the State of Current Research'' by Bruce Chilton and Craig A. Evans (Jun 1998) ISBN 9004111425 pages 255-257</ref><ref name=Royce246>''An Introduction to the New Testament and the Origins of Christianity'' by Delbert Royce Burkett (Jul 22, 2002) ISBN 0521007208 page 246</ref> From [[Augustine]] to the [[Reformation]] the arrival of the Kingdom had been identified with the formation of the Christian Church, but this view was later abandoned and by the beginning of the 20th century the [[apocalyptic]] interpretation of the Kingdom had gained ground.<ref name=familiar77>''Familiar Stranger: An Introduction to Jesus of Nazareth'' by Michael James McClymond (Mar 22, 2004) ISBN 0802826806 pages 77-79</ref><ref name=Royce246/><ref name=Ladd55>''A Theology of the New Testament'' by [[George Eldon Ladd]] (Sep 2, 1993) ISBN 0802806805 pages 55-57</ref> In this view (also called the "consistent eschatology") the Kingdom of God did not start in the 1st century, but is a future apocalyptic event that is yet to take place.<ref name=familiar77/>

[[File:Langenzenn Stadtkirche - Fenster Wilhelm II 3.jpg|thumb|180px|An angel blows the "last trumpet", as in [[wikisource:Bible (American Standard)/1 Corinthians#15:52|1 Corinthians 15:52]], [[Langenzenn]], Germany, 19th century]]

By the middle of the 20th century [[realized eschatology]] which in contrast viewed the Kingdom as non-apocalyptic but as the manifestation of divine sovereignty over the world (realized by the [[ministry of Jesus]]) had gathered a scholarly following.<ref name=familiar77/> In this view the Kingdom is held to be available in the present.<ref name=Chil255/> The competing approach of [[Inaugurated eschatology]] was later introduced as the "already and not yet" interpretation.<ref name=familiar77/> In this view the Kingdom has already started, but awaits full disclosure at a future point.<ref name=Chil255/> These diverging interpretations have since given rise to a good number of variants, with various scholars proposing new eschatological models that borrow elements from these.<ref name=familiar77/><ref name=Chil255/>

=== Judgement ===
{{see also|Last Judgement}}

<!--Note that the material on Judgement was added here rather than the section below
on Jesus because that is in a Trinatarian section, yet nontrinatarians do have beliefs on Judgement, so it best fits here.-->
[[wikisource:Bible (American Standard)/Hebrews#12:23|Hebrews 12:23]] refers to "God the Judge of all" and the notion that all humans will eventually "[[Last judgment|be judged]]" is an essential element of Christian teachings.<ref name=Millard391/> A number of New Testament passages (e.g., {{Bibleref2|John|5:22}} and {{Bibleref2|Acts|10:42}}) and later [[Christian creed|credal confessions]] indicate that the task of judgement is assigned to Jesus.<ref name=Millard391/><ref name=Pann390>''Systematic Theology'' Vol 2 by Wolfhart Pannenberg (Oct 27, 2004) ISBN 0567084663 pages 390-391</ref> [[wikisource:Bible (American Standard)/John#5:22|John 5:22]] states that "neither does the Father judge any man, but he has given all judgment unto the Son".<ref name=Millard391>''Introducing Christian Doctrine'' (2nd Edition) by Millard J. Erickson (Apr 1, 2001) ISBN 0801022509 pages 391-392</ref> [[wikisource:Bible (American Standard)/Acts#10:42|Acts 10:42]] refers to the resurrected Jesus as: "he who is ordained of God to be the Judge of the living and the dead."<ref name=Millard391/> The role played by Jesus in the judgement of God is emphasized in the most widely used Christian confessions, with the [[Nicene Creed]] stating that Jesus "sits on the right hand of the Father; shall come again, with glory, to judge the living and the dead; whose kingdom shall have no end".<ref name=Metz157/> The [[Apostle's Creed]] includes a similar confession.<ref name=Metz157>''The Oxford Companion to the Bible'' by Bruce M. Metzger and Michael David Coogan (Oct 14, 1993) ISBN page 157</ref>

A number of gospel passages warn against sin and suggest a path of righteousness to avoid the judgement of God.<ref name=Kittle936/> For instance, the [[Sermon on the Mount]] in [[wikisource:Bible (American Standard)/Matthew#5:22|Matthew 5:22-26]] teaches the avoidance of sin and the Parables of the Kingdom ([[wikisource:Bible (American Standard)/Matthew#13:49|Matthew 13:49]]) state that at the moment of judgement the angels will "sever the wicked from among the righteous and shall cast them into the furnace of fire".<ref name=Kittle936/> Christians can thus enjoy forgiveness that lifts them from the judgement of God by following the teachings of Jesus and through a personal fellowship with him.<ref name=Kittle936>''Theological Dictionary of the New Testament'' (Volume III) by Gerhard Kittel and Gerhard Friedrich (Jun 1966) ISBN 0802822452 pages 936</ref>

== Trinitarianism ==
{{Main|Trinity}}

=== History and foundation ===

In [[early Christianity]], the concept of salvation was closely related to the invocation of the "Father, Son and Holy Spirit".<ref name="Vickers2"/><ref name=PCPhan3>''The Cambridge Companion to the Trinity'' by Peter C. Phan 2011 ISBN 0521701139 pages 3-4</ref> Since the 1st century, Christians have called upon God with the name "Father, Son and Holy Spirit" in prayer, baptism, communion, exorcism, hymn-singing, preaching, confession, absolution and benediction.<ref name="Vickers2">Vickers, Jason E. ''Invocation and Assent: The Making and the Remaking of Trinitarian Theology.'' Wm. B. Eerdmans Publishing, 2008. ISBN 0-8028-6269-1 pages 2-5</ref><ref name=PCPhan3/> This is reflected in the saying: "Before there was a 'doctrine' of the Trinity, Christian prayer invoked the Holy Trinity".<ref name="Vickers2"/>

[[File:Dogmatic sarcophagus.JPG|thumb|150px|left|The earliest known depiction of the Trinity, [[Dogmatic Sarcophagus]], 350 AD<ref>Elizabeth Lev, "Dimming the Pauline Spotlight; Jubilee Fruits" [http://www.zenit.org/article-26288?l=english Zenit 2009-06-25]</ref> [[Vatican Museums]].]]

The term "Trinity" does not explicitly appear in the [[Bible]], but Trinitarians believe the concept as later developed is consistent with biblical teachings.<ref name=mercer935/><ref name=Kelly115>Kelly, J.N.D. ''Early Christian Doctrines'' A & C Black: 1965, p 115</ref> The [[New Testament]] includes a number of the usages of the three-fold liturgical and [[doxology|doxological]] formula, e.g., [[wikisource:Bible (American Standard)/2 Corinthians#1:21|2 Corinthians 1:21-22]] stating: "he that establisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave [us] the earnest of the Spirit in our hearts".<ref name=mercer935/><ref name=RA122/> Christ receiving "authority and co-equal divinity" is mentioned in [[wikisource:Bible (American Standard)/Matthew#28:18|Matthew 28:18]]: "All authority hath been given unto me in heaven and on earth" as well as [[wikisource:Bible (American Standard)/John#3:35|John 3:35]], [[wikisource:Bible (American Standard)/John#13:3|John 13:3]], [[wikisource:Bible (American Standard)/John#17:1|John 17:1]].<ref name=RA122/> And the Spirit being both "of God" and "of Christ" appears in [[wikisource:Bible (American Standard)/Galatians#4:6|Galatians 4:6]], the [[Book of Acts]] ([[wikisource:Bible (American Standard)/Acts#16:7|16:7]]), [[wikisource:Bible (American Standard)/John#15:26|John 15:26]] and [[wikisource:Bible (American Standard)/Romans#8:14|Romans 8:14-17]].<ref name=RA122>Richardson, Alan. ''An Introduction to the Theology of the New Testament'' SCM: 1961, p122f,158</ref>

The general concept was expressed in early writings from the beginning of the 2nd century forward, with [[Irenaeus]] writing in his ''Against Heresies'' ([[Wikisource:Ante-Nicene Fathers/Volume I/IRENAEUS/Against Heresies: Book I/Chapter X.|Book I Chapter X]]):<ref name="Vickers2"/>

: "The Church ... believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit".

Around AD 213 in ''Adversus Praxeas'' ([[Wikisource:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/III|chapter 3]]) [[Tertullian]] provided a formal representation of the concept of the [[Trinity]], i.e., that God exists as one "substance" but three "Persons": The Father, the Son and the Holy Spirit.<ref name=Olson29>''The Trinity'' by Roger E. Olson, Christopher Alan Hall 2002 ISBN 0802848273 pages 29-31</ref><ref>''Tertullian, First Theologian of the West'' by Eric Osborn (4 Dec 2003) ISBN 0521524954 pages 116-117</ref> In defense of the coherence of the Trinity Tertullian wrote ([[Wikisource:Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/III|Adversus Praxeas 3]]): "The Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it."

Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son.<ref name=Olson29/>

The [[First Council of Nicaea]] in AD 325 and later the [[First Council of Constantinople]] in AD 381 defined the dogma "in its simplest outlines in the face of pressing [[heresy|heresies]]" and the version used thereafter dates to 381.<ref name=Fair48 >''Life in the Trinity: An Introduction to Theology with the Help of the Church Fathers'' by Donald Fairbairn (Sep 28, 2009) ISBN 0830838732 pages 48-50</ref> In the 5th century, in the [[Western Church|west]], [[Augustine of Hippo|Saint Augustine]] expanded on the theological development in his ''[[On the Trinity]]'', while the major development in the [[Eastern Church|east]] was due to [[John of Damascus]] in the 8th century.<ref name=berk83>''Systematic Theology'' by Louis Berkhof (Sep 24, 1996) ISBN 0802838200 page 83</ref> The theology eventually reached its classical form in the writings of [[Thomas Aquinas]] in the 13th century.<ref name=berk83/><ref name="ODCC-Trin" />

Bernhard Lohse states that the doctrine of the Trinity does not go back to non-Christian sources such as [[Plato]] or [[Hinduism]] and that all attempts at suggesting such connections have floundered.<ref>''A Short History of Christian Doctrine'' by Bernhard Lohse 1978 ISBN 0800613414 page 37</ref> The majority of Christians are now Trinitarian and regard belief in the Trinity as a test of true [[orthodoxy]] of belief.<ref name="Vickers2" />

=== The doctrine ===

[[File:Angelsatmamre-trinity-rublev-1410.jpg|thumb|150px|The ''[[Holy Trinity Icon]]'' by [[Andrei Rublev]]. The three figures [[Christian symbolism|symbolize]] the Trinity.]]

The doctrine of the Trinity is considered by most Christians to be a core tenet of their faith.<ref name=Behr/><ref name=Fair48 /> It can be summed up as:<ref name=Behr>''The Nicene Faith: Formation Of Christian Theology'' by John Behr (Jun 30, 2004)'' ISBN 088141266X pages 3-4</ref>

: "The One God exists in Three Persons and One Substance."

Strictly speaking, the doctrine is a mystery that can "neither be known by unaided human reason", nor "cogently demonstrated by reason after it has been revealed"; even so "it is not contrary to reason" being "not incompatible with the principles of rational thought".<ref name="ODCC-Trin">''Oxford Dictionary of the Christian Church'' (1974), Cross & Livingstone (eds), art "Trinity, Doctrine of"</ref>

The doctrine was expressed at length in the 4th century ''[[Athanasian Creed]]'' of which the following is an extract:<ref name=Fair48 /><ref name=mercer935>''Mercer Dictionary of the Bible'' edited by Watson E. Mills, Roger Aubrey Bullard 2001 ISBN 0865543739 page 935</ref>

<poem style="margin-left:3em;">
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 Spirit.
But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one; the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Spirit.
</poem>

To [[Trinity|Trinitarian]] Christians (which include [[Roman Catholic Church|Catholic Christians]], [[Eastern Orthodox Church|Eastern Orthodox Christians]], and most [[Protestant]] denominations), God the Father is not at all a separate god from the Son (of whom Jesus is the incarnation) and the [[Holy Spirit]], the other Hypostases of the [[Godhead (Christianity)|Christian Godhead]].<ref name=UCP>''Critical Terms for Religious Studies.'' Chicago: The University of Chicago Press, 1998. ''Credo Reference.''27 July 2009</ref>

The 20th century witnessed an increased theological focus on the doctrine of the Trinity, partly due to the efforts of [[Karl Barth]] in his fourteen volume ''[[Church Dogmatics]]''.<ref name=PCPhan173>''The Cambridge Companion to the Trinity'' by Peter C. Phan 2011 ISBN 0521701139 pages 173-174</ref> This theological focus relates the revelation of the [[Logos (Christianity)|Word of God]] to the Trinity, and argues that the doctrine of Trinity is what distinguishes the "Christian concept of God" from all other religions.<ref name=PCPhan173/><ref>''The Trinity: Global Perspectives'' by Veli-Matti Kärkkäinen (Jan 17, 2007) ISBN 0664228909 page 8</ref>

==== The Father ====
{{Main|God the Father}}

[[File:GodInvitingChristDetail.jpg|thumb|left|180px|[[God the Father in Western art|Depiction of God the Father]] (detail) offering the right hand throne to Christ, [[Pieter de Grebber]], 1654.]]

The emergence of Trinitarian theology of God the Father in [[early Christianity]] was based on two key ideas: first the shared identity of the [[Yahweh]] of the [[Old Testament]] and the God of Jesus in the [[New Testament]], and then the self-distinction and yet the unity between Jesus and his Father.<ref name=Triglobal10>''The Trinity: Global Perspectives'' by Veli-Matti Kärkkäinen (Jan 17, 2007) ISBN 0664228909 pages 10-13</ref><ref name=global169>''Global Dictionary of Theology'' by William A. Dyrness, Veli-Matti Kärkkäinen, Juan F. Martinez and Simon Chan (Oct 10, 2008) ISBN 0830824545 pages 169-171</ref> An example of the unity of Son and Father is [[wikisource:Bible (American Standard)/Matthew#11:27|Matthew 11:27]]: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge of Father and Son.<ref name=Bromiley571 >''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 571-572</ref>

The concept of fatherhood of God does appear in the Old Testament, but is not a major theme.<ref name=Triglobal10/><ref name=Veli37/> While the view of God as the Father is used in the Old Testament, it only became a focus in the New Testament, as Jesus frequently referred to it.<ref name=Triglobal10/><ref name=Veli37/> This is manifested in the [[Lord's prayer]] which combines the earthly needs of daily bread with the reciprocal concept of forgiveness.<ref name=Veli37/> And Jesus' emphasis on his special relationship with the Father highlights the importance of the distinct yet unified natures of Jesus and the Father, building to the unity of Father and Son in the Trinity.<ref name=Veli37>''The Doctrine of God: A Global Introduction'' by Veli-Matti Kärkkäinen 2004 ISBN 0801027527 pages 37-41</ref>

The paternal view of God as the Father extends beyond Jesus to his disciples, and the entire Church, as reflected in the petitions Jesus submitted to the Father for his followers at the end of the ''[[Farewell Discourse]]'', the night before [[crucifixion of Jesus|his crucifixion]].<ref name=RobN26 >''Symbols of Jesus'' by Robert C. Neville (Feb 4, 2002) ISBN 0521003539 pages 26-27</ref> Instances of this in the Farewell Discourse are [[wikisource:Bible (American Standard)/John#14:20|John 14:20]] as Jesus addresses the disciples: "I am in my Father, and you in me, and I in you" and in [[wikisource:Bible (American Standard)/John#17:22|John 17:22]] as he prays to the Father: "I have given them the glory that you gave me, that they may be one as we are one."<ref>''Jesus and His Own: A Commentary on John 13-17 by Daniel B. Stevick (Apr 29, 2011) Eeardmans ISBN 0802848656 page 46</ref>

In [[Trinity|Trinitarian]] theology, God the Father is the "arche" or "principium" (''beginning''), the "source" or "origin" of both the Son and the Holy Spirit, and is considered the eternal source of the Godhead.<ref name=alan36/> The Father is the one who eternally begets the Son, and the Father eternally breaths the Holy Spirit. The Son is eternally born from God the Father, and that the Spirit eternally proceeds from the Father.<ref name=Veli70/><ref name=alan36>''The Westminster Dictionary of Christian Theology'' by Alan Richardson and John Bowden (Jan 1, 1983) ISBN 0664227481 page 36</ref>

Yet, notwithstanding this difference as to origin, Father is one with, co-equal to, co-eternal, and [[Consubstantiality|con-substantial]] with the Son and the Holy Spirit, each Person being the one eternal God and in no way separated, who is the creator: all alike are uncreated and omnipotent.<ref name=Veli70/> Thus, the Divine Unity consists of God the Father, with his Son and his Spirit distinct from God the Father and yet perfectly united together in him.<ref name=Veli70/> Because of this, the Trinity is beyond reason and can only be known by revelation.<ref>''The Oxford Handbook of the Trinity'' by Gilles Emery O. P. and Matthew Levering (27 Oct 2011) ISBN 0199557810 page 263</ref><ref name=VaticanReason>Catholic catechism at the Vatican web site, items: [http://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#242 242] [http://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#245 245] [http://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p2.htm#237 237]</ref>

Trinitarians believe that God the Father is not [[pantheism|pantheistic]], in that he not viewed as identical to the universe, but exists outside of creation, as its Creator.<ref name=Kess68/><ref name=Bromo515/> He is viewed as a loving and caring God, a Heavenly Father who is active both in the world and in people's lives.<ref name=Kess68>''God Our Father'' by John Koessler (Sep 13, 1999) ISBN 0802440681 page 68</ref><ref name=Bromo515>''International Standard Bible Encyclopedia: E-J'' by Geoffrey W. Bromiley (Mar 1982) ISBN 0802837824 pages 515-516</ref> He created all things visible and invisible in love and wisdom, and man for his own sake.<ref name=Kess68/><ref name=Bromo515/><ref>Catholic Catechism items: [http://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p6.htm#356 356] and [http://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c1p4.htm#295 295] at the Vatican web site</ref>

==== The Son ====
{{Main|God the Son|Son of God}}

{{see also|Christology|Christ the Logos|Jesus in Christianity|Person of Christ}}

[[File:Витраж в Петропавловском соборе.jpg|thumb|150px|[[Stained glass]] window of Christ, [[Peter and Paul Cathedral]], [[St. Petersburg]], Russia.]]

Since [[early Christianity]], a number of [[Names and titles of Jesus in the New Testament|titles have been attributed]] to Jesus, including [[Christ|Messiah]] and the [[Son of God]].<ref name=Bowden101/><ref name=Brom128 /> Theologically, these are different attributions: Messiah refers to his fulfilling the expected [[Old Testament]] prophecies, while Son of God refers to a paternal relationship.<ref name=Bowden101>''The Westminster Dictionary of Christian Theology'' by Alan Richardson and John Bowden (Jan 1, 1983) ISBN 0664227481 page 101</ref><ref name=Brom128>''Historical Theology: An Introduction'' by Geoffrey W. Bromiley 2000 ISBN 0567223574 pages 128-129</ref> The third title, namely God the Son, is distinct from both Messiah and Son of God. Its theology as part of the doctrine of the Trinity was formalized well over a century after those.<ref name=Brom128 /><ref name=mini307>''Christology: Biblical And Historical'' by Mini S. Johnson ISBN 8183240070 page 307</ref><ref>''The Ecumenical Councils of the Catholic Church: A History'' by Joseph F. Kelly (Sep 1, 2009) ISBN 0814653766 pages 19-22</ref>

According to the [[Gospel]]s, Jesus was conceived by the [[Holy Spirit]] and [[Nativity of Jesus|born]] from [[Mary (mother of Jesus)|the Virgin Mary]].<ref name=Pract/> The Biblical accounts of Jesus' ministry include: [[Baptism of Jesus|his baptism]], [[Miracles attributed to Jesus|miracles]], [[Ministry of Jesus|preaching, teaching, and healing]]. The narrative of the gospels place significant emphasis on the death of Jesus, devoting about one third of the text to just seven days, namely the last week of the life of Jesus in Jerusalem.<ref name=Turner613 >''Matthew'' by David L. Turner 2008 ISBN 0-8010-2684-9 page 613</ref> The core Christian belief is that through [[Crucifixion of Jesus|the death]] and [[resurrection of Jesus]], [[original sin|sinful]] humans can be reconciled to God and thereby are offered salvation and the promise of [[eternal life (Christianity)|eternal life]].<ref name=Harris12/> The belief in the redemptive nature of Jesus' death predates the [[Pauline letters]] and goes back to the earliest days of Christianity and the [[Early centers of Christianity#Jerusalem|Jerusalem church]].<ref>''Lord Jesus Christ: Devotion to Jesus in Earliest Christianity'' by Larry W. Hurtado (Sep 14, 2005) ISBN 0802831672 pages 130-133</ref> The [[Nicene Creed]]'s statement that "for our sake he was crucified" is a reflection of this core belief.<ref name=Harris12>''Christian Theology'' by J. Glyndwr Harris (Mar 2002) ISBN 1902210220 pages 12-15</ref>

The two Christological concerns as to how Jesus could be truly God while preserving faith in the existence of one God and how the human and the divine could be combined in one person were fundamental concerns from well before the [[First Council of Nicaea]] (325).<ref name=Bromo50>''Historical Theology: An Introduction'' by Geoffrey W. Bromiley 2000 ISBN 0567223574 pages 50-51</ref> However, the theology of "God the Son" was eventually reflected in the statement of the [[Nicene Creed]] in the 4th century.<ref>''Late Antiquity: A Guide to the Postclassical World'' by G. W. Bowersock, Peter Brown and Oleg Graba 1999 ISBN 0674511735 page 605</ref>

The [[Chalcedonian Creed]] of 451, accepted by the majority of Christians, holds that Jesus is [[Incarnation (Christianity)|God incarnate]] and "[[Hypostatic union|true God and true man]]" (or both fully divine and fully human). Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin. As fully God, he defeated death and rose to life again.<ref>''A Short History of Christian Doctrine'' by Bernhard Lohse (Jan 5, 1978) ISBN 0800613414 pages 90-93</ref> The [[Third Council of Constantinople]] in 680 then held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will.<ref>The Westminster Dictionary of Christian Theology by Alan Richardson and John Bowden (Jan 1, 1983) ISBN 0664227481 page 169</ref>

In mainstream Christianity, Jesus Christ as [[God the Son]] is the [[Person of Christ|second Person]] of the Holy Trinity, due to his eternal relation to the first Person (God as Father).<ref name=Millard>''Introducing Christian Doctrine(2nd Edition) by Millard J. Erickson (Apr 1, 2001) ISBN 0801022509 pages 237-238</ref> He is considered coequal with the Father and Holy Spirit and is [[Hypostatic union|all God and all human]]: the Son of God as to his divine nature, while as to his human nature he is from the lineage of David.<ref name=Pract>''Practical Christian Theology:'' by Floyd H. Barackman 1998 ISBN 0825423740 pages 149-151</ref><ref name=Millard/><ref>''Encyclopedia of Theology: A Concise Sacramentum Mundi'' by Karl Rahner (Dec 28, 2004) ISBN pages 692-694</ref><ref>For Biblical passages see: {{Bibleref2|Rom|1:3,4}}{{Bibleref2|Galatians|4:4}}; {{Bibleref2|John|1:1-14}};{{Bibleref2-nb|Jn|5:18-25}};{{Bibleref2-nb|Jn|10:30-38}}</ref>

More recently, discussions of the theological issues related to God the Son and its role in the Trinity were addressed in the 20th century in the context of a "Trinity-based" perspective on divine revelation.<ref>''Introduction to the Theology of Karl Barth'' by Geoffrey William Bromiley (Nov 3, 2000) ISBN 0567290549 page 19</ref><ref>''The Renewal of Trinitarian Theology: Themes, Patterns & Explorations'' by Roderick T. Leupp (Oct 1, 2008) ISBN 0830828893 page 31</ref>

==== The Holy Spirit ====
{{Main|Holy Spirit (Christianity)}}

[[File:Holy Spirit as Dove (detail).jpg|thumb|150px|left|[[Stained glass]] representation of the Holy Spirit as a dove, [[Bernini]] c. 1660.]]

In mainstream [[Christianity]], the Holy Spirit is one of the three divine persons of the [[Trinity|Holy Trinity]] who make up the single [[Ousia|substance]] of God; that is, the Spirit is considered to act in concert with and share an essential nature with [[God the Father]] and God the Son ([[Jesus]]).<ref name=Pan332/><ref name=Veli120>''Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective'' by Veli-Matti Kärkkäinen (Jun 1, 2002) ISBN 080102448X pages 120-121</ref> The New Testament has much to say about the Holy Spirit. The Holy Spirit's presence was especially felt following the ascension of Christ, although not to the exclusion of an early presence as attested by the Old Testament and throughout the New Testament.<ref name=Stagg/>{{rp|p.39}} The Christian theology of the Holy Spirit, or [[pneumatology]], was the last piece of Trinitarian theology to be fully explored and developed, and there is thus greater theological diversity among Christian understandings of the Spirit than there is among understandings of the Son and the Father.<ref name=Pan332>''Systematic Theology Vol 1'' by Wolfhart Pannenberg (Nov 11, 2004) ISBN 0567081788 page 332</ref><ref name=Veli120/> Within Trinitarian theology, the Holy Spirit is usually referred to as the "Third Person" of the triune God—with the Father being the First Person and the Son the Second Person.<ref name=Veli120/>

The [[sacred]]ness of the Holy Spirit is affirmed in all three [[Synoptic Gospels]] ([[wikisource:Bible (American Standard)/Matthew#12:30|Matthew 12:30-32]], [[wikisource:Bible (American Standard)/Mark#3:28|Mark 3:28-30]] and [[wikisource:Bible (American Standard)/Luke#12:8|Luke 12:8-10]]) which proclaim that [[blasphemy]] against the Holy Spirit is the [[unforgivable sin]].<ref>''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 page 280</ref> The participation of the Holy Spirit in the tripartite nature of conversion is apparent in Jesus' final [[Resurrection appearances of Jesus|post-Resurrection]] instruction to his disciples at the end of the Gospel of Matthew (28:19):<ref>[http://www.biblegateway.com/passage/?search=Mt%2028:19;&version=ESV Matthew 28:19]</ref> "make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit".<ref>''Lord, giver of life'' by Jane Barter Moulaison 2006 ISBN 0-88920-501-9 page 5</ref> The Holy Spirit plays a key role in the [[Pauline epistles]], to the point that their pneumatology is almost inseparable from their Christology.<ref>''The power of God in Paul's letters'' by Petrus J. Gräbe 2008 ISBN 978-3-16-149719-3 pages 248-249</ref> In the [[Johannine writings]], three separate terms, namely ''Holy Spirit'', ''Spirit of Truth'' and ''Paraclete'' are used.<ref>''Spirit of Truth: The origins of Johannine pneumatology'' by John Breck 1990 ISBN 0-88141-081-0 pages 1-5</ref>

Reflecting the [[Annunciation]] in [[wikisource:Bible (American Standard)/Luke#1:35|Luke 1:35]], the early [[Apostles' Creed]] states that Jesus was "conceived by the Holy Spirit".<ref>''Invitation to Theology'' by Michael Jinkins (Jan 26, 2001) ISBN 0830815627 pages 60 and 134-135</ref> The [[Nicene Creed]] refers to the Holy Spirit as "the Lord and Giver of Life" who with the Father and the Son together is "worshiped and glorified".<ref>''Invitation to Theology'' by Michael Jinkins (Jan 26, 2001) ISBN 0830815627 page 193</ref> While in the act of the [[Incarnation (Christianity)|Incarnation]], [[God the Son]] became manifest as the [[Son of God]], the same did not take place for ''God the Holy Spirit'' which remained unrevealed.<ref name=Donnell >''The mystery of the Triune God'' by John Joseph O'Donnell 1988 ISBN 0-7220-5760-1 page 75</ref> Yet, as in [[wikisource:Bible (American Standard)/1 Corinthians#6:19|1 Corinthians 6:19]] God the Spirit continues to dwell in bodies of the faithful.<ref name=Donnell /><ref name=Wiersbe471 >''The Wiersbe Bible Commentary: The Complete New Testament'' by Warren W. Wiersbe 2007 ISBN 978-0-7814-4539-9 page 471</ref>

In Christian theology Holy Spirit is believed to perform specific divine functions in the life of the Christian or the church. The action of the Holy Spirit is seen as an essential part of the bringing of the person to the Christian faith.<ref name=Erickson265>{{cite book| author = Millard J. Erickson| year = 1992| title = Introducing Christian Doctrine.| publisher = Baker Book House| pages = 265–270}}</ref> The new believer is "born again of the Spirit".<ref>Though the term "[[Born again (Christianity)|born again]]" is most frequently used by evangelical Christians, most denominations do consider that the new Christian is a "new creation" and "born again". See for example the Catholic Encyclopedia [http://www.newadvent.org/cathen/02258b.htm]</ref>

The Holy Spirit enables Christian life by dwelling in the individual believers and enables them to live a righteous and faithful life.<ref name=Erickson265/> He acts as Comforter or [[Paraclete]], one who intercedes, or supports or acts as an advocate, particularly in times of trial. He acts to convince unredeemed persons both of the sinfulness of their actions and thoughts, and of their moral standing as sinners before God.<ref>''The Holy Spirit and His Gifts''. [[J. Oswald Sanders]]. Inter-Varsity Press. chapter 5.</ref> The Holy Spirit both ''inspired'' the writing of the scriptures and now ''interprets'' them to the Christian and/or church.<ref>{{cite book| author = T C Hammond| coauthors = Revised and edited by David F Wright| year = 1968| title = In Understanding be Men:A Handbook of Christian Doctrine.| edition= sixth| publisher = [[Inter-Varsity Press]]| page = 134}}</ref> He

=== Trinitarian differences ===

In [[Eastern Orthodox Christian theology|Eastern Orthodox theology]], [[ousia|essence]] of God being that which is beyond human comprehension and can not be defined and or approached by human understanding.<ref>''The Mystical Theology of the Eastern Orthodox Church'' by V. Lossky ISBN page 77</ref> Roman Catholic teachings are somewhat similar in considering the mysteries of the Trintiy as being beyond human reason.<ref name=VaticanReason/> However, differences exist in that in [[Roman Catholic theology]] and teaching, God the Father is the eternal source of the Son (begot the Son by an eternal generation) and of the Holy Spirit (by an eternal procession [[Filioque|from the Father and the Son]]) and the one who breaths the Holy Spirit with and through the Son, but the Eastern Orthodox consider the Spirit to proceed from the Father alone.<ref>''Systematic Theology'' by Francis Schussler Fiorenza and John P. Galvin (May 1, 2011) ISBN 0800662911 pages 193-194</ref>

Most [[Protestant churches|Protestant]] [[Denominations of Christianity|denominations]] and other mainstream traditions arising since the [[Protestant Reformation|Reformation]], hold general Trinitarian beliefs and theology regarding God the Father similar to that of Roman Catholicism. This includes churches arising from [[Anglicanism]], [[Baptist]], [[Methodism]], [[Lutheranism]] and [[Presbyterianism]]. Likewise, ''The Oxford Dictionary of the Christian Church'' describes the Trinity as "the central dogma of [[Christian theology]]".<ref name="ODCC">The Oxford Dictionary of the Christian Church (Oxford University Press, 2005 ISBN 978-0-19-280290-3), article ''Trinity, doctrine of the''</ref> However, a precise representative view of Protestant Trinitarian theology regarding "God the Father", etc., is more difficult to provide, given the diverse and less centralized nature of the various Protestant churches.<ref name="ODCC"/>

== Nontrinitarianism ==
{{Main|Nontrinitarianism}}

{{ConceptionsofGod}}

Some Christian traditions reject the doctrine of the Trinity, and are called nontrinitarian.<ref name=Metzger3643 >''Trinitarian Soundings in Systematic Theology'' by Paul Louis Metzger 2006 ISBN 0567084108 pages 36 and 43</ref> These groups differ from one another in their views, variously depicting Jesus as a divine being second only to God the Father, [[Yahweh]] of the Old Testament in human form, God (but not eternally God), prophet, or simply a holy man.<ref name=Metzger3643 /> Some broad definitions of [[Protestantism]] include these groups within Protestantism, but most definitions do not.<ref name=Melton543>''Encyclopedia of Protestantism'' by J. Gordon Melton 2008 ISBN 0816077460 page 543</ref>

Nontrinitarianism goes back to the early centuries of Christian history and groups such as the [[Arianism|Arians]], [[Ebionites]], [[Gnosticism|Gnostics]], and others.<ref name=Mac117>''Theology: The Basics'' by Alister E. McGrath (Sep 21, 2011) ISBN 0470656751 pages 117-120</ref> These nontrinatarian views were rejected by many bishops such as [[Irenaeus]] and subsequently by the [[Ecumenical council|Ecumenical Councils]]. The [[Nicene Creed]] raised the issue of the relationship between Jesus' divine and human natures.<ref name=Mac117/> Nontrinitarianism was rare among Christians for many centuries, and those rejecting the doctrine of the Trinity faced hostility from other Christians, but the 19th century saw the establishment of a number of groups in North America and elsewhere.<ref name="Melton543"/>

In [[Jehovah's Witness]] theology, only God the Father is the one true and almighty God, even over his Son Jesus Christ. While the Witnesses acknowledge Christ's pre-existence, perfection, and unique "Sonship" with God the Father, and believe that Christ had an essential role in creation and redemption, and is the Messiah, they believe that only the Father is without beginning.<ref>{{Cite book|title=Insight on the Scriptures|volume=2|year=1988|page=1019}}</ref>

In the theology of [[God in Mormonism]], the most prominent conception of God is the Godhead, a divine council of three distinct beings: [[Elohim]] ([[God the Father|the Father]]), [[Jehovah]] ([[God the Son|the Son]], or Jesus), and the [[Holy Spirit (Christianity)|Holy Spirit]]. The Father and Son are considered to have perfected, material bodies, while the Holy Spirit has a body of spirit. Mormonism recognize the divinity of the Father, Son, and Holy Spirit, but believe they are distinct beings, united not in substance but in will and purpose, and they are each omniscient, omnipotent, and omni-benevolent.<ref>{{Cite book |last= Dahl |first= Paul E. |contribution= Godhead |title= Encyclopedia of Mormonism |year= 1992 |editor-last= Ludlow |editor-first= Daniel H. |publisher= Mcmillan |publication-place= New York |isbn= 0-02-904040-X |url= http://contentdm.lib.byu.edu/u?/EoM,3733 |pages= 552–53 }}.</ref>

Other groups include [[Oneness Pentecostalism|Oneness Pentecostals]], [[Christadelphians]], [[Christian Science|Christian Scientists]], and [[The New Church]].

== See also ==
{{Portal|Christianity|Religion}}

* [[Attributes of God in Christianity]]
* [[God in Abrahamic religions]]

== Notes ==
{{Reflist|2}}

== External links ==
* [http://www.ccel.org/s/schaff/npnf103/cache/npnf103.txt Augustine ''On the Holy Trinity'']
* [http://www.newadvent.org/cathen/15047a.htm The Blessed Trinity] Article in the Catholic Encyclopedia

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{{Christian theology}}

{{Use dmy dates|date=February 2011}}

[[Category:Christian philosophy]]
[[Category:Christian theology]]
[[Category:Conceptions of God]]
[[Category:God in Christianity]]
[[Category:Triple deities]]

Revision as of 00:29, 8 December 2013

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