Doctrine Of Trinity Research Paper

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The word Trinity has been an appealing name to me since my childhood. Perhaps, my upbringing in a spiritual family is a reason although I admit that my knowledge of Trinity was rather little when in my twenties, I named my spoken English and Music Institute, Trinity Institute of Spoken English & Music. I became seriously intrigued with the richness of the doctrine of the Trinity as I took over the responsibility of the Church started by my dad late Rev.Kambham Vedanayakam in 2007. In this paper, I would like to present the richness of the doctrine of Trinity with the hope to comprehend the utmost incomprehensive doctrine of Trinity and its role in promoting Ecumenism.
The twists and turns through which the Triune God migrated from the center …show more content…

The attempt to answer this question leads to the Christian doctrine of the Trinity: God is the transcendent One who has become one with humanity in the person of Jesus Christ and through whose spirit we and the whole cosmos are being brought to fulfilment. Trinity affirms, “There is but one living and true God....., and in the unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the son, and the Holy ghost.” Because of the heavily psychological connotation of the word “person” in contemporary usage, it is a natural temptation to imagine that the Father, the son, and the spirit constitute three distinct consciousnesses, three centers of activity, three concrete beings. That is why theologians as Augustine, Karl Barth, and Karl Rahner were reluctant to use the term “person” and coined other phrases such as Seinsweise (modes of being: Barth) or distinct Subsistenzweise(manners of subsisting: Rahner) to refer to the Father, the Son, and the …show more content…

In Christian theology, God is symbolised as a divine Father primarily because Christ is symbolised as the divine Son. The Gospel of Mark describes Jesus as the Son of man and the Son of God. The contrast and connection are dramatically portrayed in the anguish of the Gethsemane prayer where Jesus begins: “Abba, Father,” he said, “everything is possible for you. Take this cup from me. Yet not what I will, but what you will.” The untranslated Aramaic address to the heavenly Father, Abba, seems important. It marks a special relationship between Jesus and the holy One of Israel. From the Talmud and writings from first-century Antioch we learn that abba meaning “daddy” and imma meaning “mommy” were terms used by small children when speaking to their parents. They connote close family relations and familiarity. “To a Jewish mind,” writes Joachim Jeremias, “It would have been irreverent and therefore unthinkable to call God by this familiar word.” Jesus sought to pass this intimate relationship with God on to his followers via the medium of prayer. Jesus teaches the disciples the Lord’s Prayer. The third person of the Trinity, the Holy Spirit, is significant here. The Holy Spirit empowers Christians to pray like Jesus and effects the same intimate communion in their lives. When we cry, ‘Abba!Father!’it is that very Spirit bearing witness with our spirit that we are children of God.” The Father –Son relationship

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