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Theophilus of Antioch is the earliest Church father documented to have used the word "Trinity" to refer to God.. Debate exists as to whether the earliest Church Fathers in Christian history believed in the doctrine of the Trinity – the Christian doctrine that God the Father, the Son (Jesus Christ) and the Holy Spirit are three distinct persons sharing one homoousion (essence).
A depiction of the first council of Nicaea. Classical trinitarianism [1] (also sometimes pejoratively called "anti-social trinitarianism" [2]) is a term which has been used to refer to the model of the trinity formulated in early Christian creeds and classical theologians, such as Augustine and Thomas Aquinas. [3]
Christians confess that the Trinity is fundamentally incomprehensible, and thus Christian confessions tend to maintain the doctrine as it is revealed in Scripture, but do not attempt to exhaustively analyse it or set forth its essence comprehensively, as Louis Berkhof describes in his Systematic Theology. The Trinity is a mystery, not merely in ...
God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father. — Nicene Creed [1] The eternal generation of the Son is a Trinitarian doctrine, which is defined as a necessary and eternal act of God the Father, in which he generates (or begets) God the Son through communicating the whole divine essence to the Son.
The doctrine of the Trinity, considered the core of Christian theology by Trinitarians, is the result of continuous exploration by the church of the biblical data, thrashed out in debate and treatises, eventually formulated at the First Council of Nicaea in AD 325 in a way they believe is consistent with the biblical witness, and further refined in later councils and writings. [1]
Hikota, Riyako C., "Beyond Metaphor: The Trinitarian Perichōrēsis and Dance", Open Theology 8 (2022), pp. 50–63, Open Access: Beyond Metaphor: The Trinitarian Perichōrēsis and Dance; Lane G. Tipton, "The Function of Perichoresis and the Divine Incomprehensibility", Westminster Theological Journal, Fall 2002.