116-565: (Redirected from Troitskoye ) Troitsky (Троицкий, Tróickij , masculine), Troitskaya (Троицкая, Tróickaja , feminine), or Troitskoye (Троицкое, Tróickoje , neuter) is a Russian clerical surname derived from Troitsa (Тро́ица, Tróica ) meaning Trinity . It may refer to: People [ edit ] Aleksei Troitsky (footballer) (1894–1958), Russian and Soviet soccer player Alexey Troitsky (1866–1942), Russian chess problemist Artemy Troitsky (born 1955), Russian music critic, whose name
232-762: A "preincarnate appearance of the Messiah". While the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament , the New Testament contains several Trinitarian formulas , including Matthew 28:19, 2 Corinthians 13:14, Ephesians 4:4–6, 1 Peter 1:2, and Revelation 1:4–6. Reflection by early Christians on passages such as the Great Commission : "Go therefore and make disciples of all nations, baptizing them in
348-801: A beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days . In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472. In Renaissance paintings of
464-610: A common ritual practice inducting new members into the early Jesus sect by baptizing them in Jesus' name (2:38; 8:16; 10:48; 19:5). According to Dale Allison , Acts depicts the appearances of Jesus to Paul as a divine theophany , styled on and identified with the God responsible for the theophany of Ezekiel in the Old Testament. The Gospel of John has been seen as especially aimed at emphasizing Jesus' divinity, presenting Jesus as
580-438: A different logical dynamic which from such attributes as infinite goodness since there are relative forms of the latter but not of the former. In Christian theology, the name of God has always held deeper significance than purely being a label, considered instead to have divine origin and be based upon divine revelation. The Bible usually uses the name of God in the singular (e.g., Exodus 20:7 or Psalms 8:1), generally using
696-411: A military loss which he attributed to the undue veneration of icons. The edict (which was issued without consulting the church) forbade the veneration of religious images, but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross. Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both
812-519: 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 . Gregory of Nyssa was one of the first theologians to argue, in opposition to Origen , that God is infinite . His main argument for the infinity of God, which can be found in Against Eunomius ,
928-578: A similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram , continued to use the old depiction of Christ as Logos in Genesis scenes. In
1044-707: A single substance, despite the plurality of persons. Christians interpret the theophanies , or appearances of the Angel of the Lord , as revelations of a person distinct from God, who is nonetheless called God. This interpretation is found in Christianity as early as Justin Martyr and Melito of Sardis , and reflects ideas that were already present in Philo . The Old Testament theophanies were thus seen as Christophanies , each
1160-465: A slave performs προσκύνησις to his master so that he would not be sold after being unable to pay his debts). The term can also refer to the religious act of devotion towards a deity. While Jesus receives προσκύνησις a number of times in the synoptic Gospels , only a few can be said to refer to divine worship. This includes Matthew 28:16–20, an account of the resurrected Jesus receiving worship from his disciples after proclaiming his authority over
1276-604: A son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed." This is because both the Ancient of Days (God the Father) and the Son of Man (Jesus, Matt 16:13) have an everlasting dominion, which
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#17327873199671392-494: A temple of God, thus proving that the Holy Spirit is equal with the Father and the Son. They also combined "the servant does not know what his master is doing" (John 15:15) with 1 Corinthians 2:11 in an attempt to show that the Holy Spirit is not the slave of God, and therefore his equal. The Pneumatomachi contradicted the Cappadocian Fathers by quoting, "Are they not all ministering spirits sent out to serve for
1508-543: A village in the Almaty Province, Kazakhstan Other [ edit ] Troitskaya tower , one of the Kremlin towers See also [ edit ] Troitsk Troitske Troitsko-Pechorsk Novotroitsky Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Troitsky . If an internal link led you here, you may wish to change
1624-521: A whole human figure. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted. By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts , which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust
1740-462: Is a divine being manifest in flesh, and the point of the texts is in part to make his higher nature known in a kind of intellectual epiphany." In the Gospels Jesus is described as forgiving sins, leading some theologians to believe Jesus is portrayed as God. This is because Jesus forgives sins on the behalf of others, people normally only forgive transgressions against oneself. The teachers of
1856-468: Is ascribed to God in Psalm 145:13. Some also argue "Then the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven." to be Trinitarian in apparently distinguishing between the Lord in heaven and the Lord on earth. People also see the Trinity when the Old Testament refers to God's word (Psalm 33:6), His Spirit (Isaiah 61:1), and Wisdom (Proverbs 9:1), as well as narratives such as
1972-538: Is at variance with Isaiah 40:13–14, Who has measured the Spirit of the Lord, or what man shows him his counsel? Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding? That is, if the plural pronouns of Genesis 1 teach that God consults and creates with a 'heavenly court', then it contradicts the statement in Isaiah that God seeks
2088-423: Is both transcendent (wholly independent of, and removed from, the material universe) and immanent (involved in the material universe). Christians believe in a singular God that exists in a Trinity , which consists of three Persons: God the Father , God the Son , and God the Holy Spirit . Christian teachings on the transcendence, immanence, and involvement of God in the world and his love for humanity exclude
2204-553: Is in Heaven ), others based on theological reasoning. The " 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. Although the New Testament does not have a formal doctrine of the Trinity as such, "it does repeatedly speak of
2320-463: Is in him? So also no one comprehends the thoughts of God except the Spirit of God" (1 Corinthians 2:11). They reasoned that this passage proves that the Holy Spirit has the same relationship to God as the spirit within us has to us. The Cappadocian Fathers also quoted, "Do you not know that you are God's temple and that God's Spirit dwells in you?" (1 Corinthians 3:16) and reasoned that it would be blasphemous for an inferior being to take up residence in
2436-411: Is lying to the Holy Spirit, he then says he is lying to God. In the New Testament, the Spirit is not portrayed as the recipient of cultic devotion, which instead, is typically offered to God the Father and to the risen/glorified Jesus. Although what became mainstream Christianity subsequently affirmed the propriety of including the Spirit as the recipient of worship as reflected in the developed form of
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#17327873199672552-503: Is no formal distinction in the Confession, Reformed authors have interpreted in it a specifically Reformed distinction between incommunicable and communicable attributes; the former being those which have no unqualified analogy in created things (e.g., simplicity and eternity), the latter being those which have some analogy in some created things such as humans (e.g., wisdom and goodness). The relationship between these two classes
2668-497: Is not of the substance of the created universe. Traditionally, some theologians such as Louis Berkhof distinguish between the incommunicable and communicable attributes of God. The former are those attributes which have no unqualified analogy in created things (e.g., simplicity and eternity), in other words, attributes that belong to God alone. The latter attributes are those which have some analogy in created things, especially humans (e.g., wisdom and goodness). Thus, following
2784-624: Is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion . Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had
2900-414: Is revealing the roles of the Son and Holy Spirit as co-creators. And since, according to them, because only the holy God can create holy beings such as the angels, the Son and Holy Spirit must be God. Yet another argument from the Cappadocian Fathers to prove that the Holy Spirit is of the same nature as the Father and Son comes from "For who knows a person's thoughts except the spirit of that person, which
3016-485: Is such that the incommunicable attributes qualify all the communicable attributes, thus, God is infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth, following the classic definition of God in the Westminster Shorter Catechism . Thus, Article 1 is said to begin by enumerating the incommunicable attributes, but from 'almighty' to 'good' enumerates
3132-694: Is that God's goodness is limitless, and as God's goodness is essential , God is also limitless. Many early Christians believed that a number of verses within the Bible, were meant to apply not only to God, but to all attempts aiming to depict God. However, early Christian art, such as that of the Dura Europos church , displays the Hand of God , a theological symbol representing the right hand of God, and Christ himself, along with many saints, are depicted. The Dura Europos synagogue nearby has numerous instances of
3248-456: Is that insofar as God the Father or the Spirit did not become man, visible and tangible images and portrait icons would be inaccurate, and that what was true for the whole Trinity before Christ remains true for the Father and the Spirit, but not for the Word. John of Damascus wrote: If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who
3364-530: Is the Christian doctrine concerning the nature of God , which defines one God existing in three, coeternal , consubstantial divine persons : God the Father , God the Son ( Jesus Christ ) and God the Holy Spirit , three distinct persons ( hypostases ) sharing one essence/substance/nature ( homoousion ). As the Fourth Lateran Council declared, it is the Father who begets ,
3480-544: Is the "one and only God" and the "maker of heaven and earth". These preceded the formal presentation of the concept of Trinity by Tertullian early in the 3rd century. The period from the late 2nd century to the beginning of the 4th century (approximately 180–313) is generally called the "epoch of the Great Church " and also the Ante-Nicene Period , and witnessed significant theological development, and
3596-631: Is the reference in Christian fellowship for a religious ritual meal (the Lord's Supper ; 1 Corinthians 11:17–34). Jesus is described as "existing in the very form of God" (Philippians 2:6), and having the "fullness of the Deity [living] in bodily form" (Colossians 2:9). Jesus is also in some verses directly called God (Romans 9:5, Titus 2:13, 2 Peter 1:1). The Gospels depict Jesus as human through most of their narrative, but "[o]ne eventually discovers that he
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3712-600: Is without body: invisible, uncircumscribed and without form. Around 790, Charlemagne ordered a set of four books that became known as the Libri Carolini ("Charles' books") to refute what his court understood to be the iconodule decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of
3828-554: The Logos , pre-existent and divine, from its first words: " In the beginning was the Word, and the Word was with God, and the Word was God " (John 1:1). The Gospel of John ends with Thomas's declaration that he believed Jesus was God, "My Lord and my God!" (John 20:28). Modern scholars agree that John 1:1 and John 20:28 identify Jesus with God. However, in a 1973 Journal of Biblical Literature article, Philip B. Harner, Professor Emeritus of Religion at Heidelberg College , claimed that
3944-786: The Hebrew Bible aloud, Jews replace the Tetragrammaton with the title Adonai , translated as Kyrios in the Septuagint and the Greek New Testament. Jah (or Yah ) is an abbreviation of Jahweh/Yahweh/Jehovah. It is often used by Christians in the interjection " Hallelujah ", meaning "Praise Jah", which is used to give God glory. In the New Testament, Theos and Pater ( πατήρ , "father" in Greek ) are additional words used to reference God. Respect for
4060-514: The Jewish-Christian Ebionites , protested against the deification of Jesus, the concept of Jesus being one with God was accepted by the majority of Gentile Christians . This formed one aspect of the split of early Christianity and Judaism , as Gentile Christian views of God began to diverge from the traditional Jewish teachings of the time. The theology of the attributes and nature of God has been discussed since
4176-651: The Nicene Creed , perhaps the closest to this in the New Testament is in Matthew 28:19 and 2 Corinthians 13:14 which describe the Spirit as the subject of religious ritual. As the Arian controversy was dissipating, the debate moved from the deity of Jesus Christ to the equality of the Holy Spirit with the Father and Son. On one hand, the Pneumatomachi sect declared that the Holy Spirit was an inferior person to
4292-535: The Old Testament . In the traditional interpretations of Christianity, God is always referred to with masculine grammatical articles only. Early Christian views of God (before the gospels were written) are reflected in the Apostle Paul 's statement in 1 Corinthians 8:5–6, written c. AD 53–54 , about twenty years after the crucifixion of Jesus , and 12–21 years before the earliest of
4408-471: The biblical patriarch Abraham to whom God revealed himself. It is believed that Abraham was the first to affirm monotheism (the belief in one God) and had an ideal relationship with God. The Abrahamic religions believe that God continuously interacted with the descendants of Abraham over millennia; both Christians and Jews believe that this covenant is recorded in the Hebrew Bible , which most Christian denominations consider to be (and refer to as)
4524-405: The divine messenger of Genesis 16:7, Genesis 21:17, Genesis 31:11, Exodus 3:2 and Wisdom of the sapiential books with the Son, and "the spirit of the Lord" with the Holy Spirit. Other Church Fathers, such as Gregory Nazianzen , argued in his Orations that the revelation was gradual, claiming that the Father was proclaimed in the Old Testament openly, but the Son only obscurely, because "it
4640-442: The 13th century, Thomas Aquinas focused on a shorter list of just eight attributes, namely simplicity , perfection , goodness , incomprehensibility , omnipresence , immutability , eternity and oneness . 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. Two attributes of God that place him above
4756-756: The 14th century the Naples Bible carried a depiction of God the Father in the Burning bush . By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden , which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti , begun in 1425 use
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4872-498: The 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ . In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini , (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and
4988-593: The 4th century and found in later translations such as the King James Translation, cannot be found in the oldest Greek and Latin texts. Verse 7 is known as the Johannine Comma , which most scholars agree to be a later addition by a later copyist or what is termed a textual gloss and not part of the original text. This verse reads: Because there are three in Heaven that testify – the Father,
5104-650: The Catholic theological position on sacred images. To the Western Church , images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church ) reaffirmed the decisions of
5220-549: The Christ" or that he had even "vouchsafed to adopt [the believer] as his son by grace". Eastern creeds (those known to have 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. Augustine of Hippo , Thomas Aquinas , and other Christian theologians have described God with
5336-564: The Father and Son. On the other hand, the Cappadocian Fathers argued that the Holy Spirit was equal to the Father and Son in nature or substance. Although the main text used in defense of the deity of the Holy Spirit was Matthew 28:19, Cappadocian Fathers such as Basil the Great argued from other verses such as "But Peter said, 'Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of
5452-454: The Father could be symbolized. Prior to the 10th century, no attempt was made to use a human figure to symbolize God the Father in Western art . Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century. A rationale for
5568-572: The Father is in Heaven, while other attributes are derived from theological reasoning. In the 8th century, John of Damascus listed eighteen attributes for God in his An Exact Exposition of the Orthodox Faith (Book 1, chapter 8). These eighteen attributes were divided into four groups based on time (such as being everlasting), space (such as being boundless), matter or quality and the list continues to be influential to date, partially appearing in some form in various modern formulations. In
5684-512: The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian pietà , God the Father
5800-576: The Father will send in my name". 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 in 1 Clement 19.2, stating: "let us look steadfastly to the Father and creator of the universe". By the middle of the 2nd century, in Against Heresies , Irenaeus had emphasized (in Book 4, chapter 5) that the Creator
5916-524: The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures. The beginning of the 8th century witnessed the suppression and destruction of religious icons as the Byzantine iconoclasm (literally, "image struggle" or "war on icons") began. Emperor Leo III (717–741) suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to
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#17327873199676032-579: The Father, the Son, and the Holy Spirit... in such a way as to compel a Trinitarian understanding of God". Around 200 AD, Tertullian formulated a version of the doctrine of the Trinity which clearly affirmed the divinity of Jesus. This concept was later expanded upon at the First Council of Nicaea in 325 AD, and a later definitive form was produced by the Ecumenical Council of 381 . The Trinitarian doctrine holds that God
6148-490: The Father. Even supporters of the use of icons in the 8th century, such as John of Damascus , drew a distinction between images of God the Father and those of Christ. In his treatise On the Divine Images , John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see". The implication
6264-526: The God who visited Abraham as Jesus, the second person of the Trinity. Augustine, in contrast, held that the three visitors to Abraham were the three persons of the Trinity. He saw no indication that the visitors were unequal, as would be the case in Justin's reading. Then in Genesis 19, two of the visitors were addressed by Lot in the singular: "Lot said to them, 'Not so, my lord ' " (Gen. 19:18). Augustine saw that Lot could address them as one because they had
6380-516: The Hand of God symbol throughout its extensive decorative scheme, and is the only ancient synagogue with an extant decorative scheme. Dating to the mid-3rd century, the symbol was likely adopted into Early Christian art from Jewish art . The Hand of God was common in Late Antique art in both the East and West, and remained the main way of symbolizing the actions or approval of God the Father in
6496-452: 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. In the Book of Acts (Acts 17:24–27), during the Areopagus sermon given by Paul, he further characterizes the early Christian understanding: The God that made the world and all things therein, he, being Lord of heaven and earth Paul also reflects on
6612-420: The Latin term ipsum esse , a phrase that translates roughly to "being itself". God's aseity makes the Christian God not "a being" but rather "being itself", and can be explained by phrases such as "that which is with no reliance on anything external for its being" or "the necessary condition for anything to exist at all". As time passed, theologians and philosophers developed more precise understandings of
6728-423: The Messiah will represent the Trinity on earth. This is because Counselor is a title for the Holy Spirit (John 14:26), the Trinity is God, Father is a title for God the Father, and Prince of Peace is a title for Jesus. This verse is also used to support the Deity of Christ . Another verse used to support the Deity of Christ is "I saw in the night visions, and behold, with the clouds of heaven there came one like
6844-474: The New Testament references often portray actions that seem to give the Spirit an intensely personal quality, probably more so than in Old Testament or ancient Jewish texts. So, for example, the Spirit "drove" Jesus into the wilderness (Mk 1:12; compare "led" in Mt. 4:1/Lk 4:1), and Paul refers to the Spirit interceding for believers (Romans 8:26–27) and witnessing to believers about their filial status with God (Romans 8:14–16). To cite other examples of this, in Acts
6960-402: The New Testament were brought together to form the concept of the Trinity—one Godhead subsisting in three persons and one substance . The concept of the Trinity was used to oppose alternative views of how the three are related and to defend the church against charges of worshiping two or three gods. Modern Biblical scholarship largely agrees that 1 John 5:7 seen in Latin and Greek texts after
7076-407: The Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book: We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of
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#17327873199677192-422: The Son who is begotten , and the Holy Spirit who proceeds. In this context, one essence/nature defines what God is, while the three persons define who God is. This expresses at once their distinction and their indissoluble unity. Thus, the entire process of creation and grace is viewed as a single shared action of the three divine persons, in which each person manifests the attributes unique to them in
7308-495: The Son, God the Father, and God the Holy Spirit are all different hypostases (Persons) of one substance, and is not traditionally held to be one of tritheism . Trinitarianism was subsequently adopted as the official theological doctrine through Nicene Christianity thereafter, and forms a cornerstone of modern Christian understandings of God—however, some Christian denominations hold nontrinitarian views about God . Christians, in common with Jews and Muslims , identify with
7424-415: The Spirit alerts Peter to the arrival of visitors from Cornelius (10:19), directs the church in Antioch to send forth Barnabas and Saul (13:2–4), guides the Jerusalem council to a decision about Gentile converts (15:28), at one point forbids Paul to missionize in Asia (16:6), and at another point warns Paul (via prophetic oracles) of trouble ahead in Jerusalem (21:11). The Holy Spirit is described as God in
7540-411: The Spirit within the Old Testament and 35 identified in the non-biblical Dead Sea Scrolls , the New Testament, despite its significantly shorter length, mentions the Spirit 275 times. In addition to its larger emphasis and importance placed on the Spirit in the New Testament, the Spirit is also described in much more personalized and individualized terms than earlier. Larry Hurtado writes; Moreover,
7656-402: The Trinity in many places. For example, in the Genesis creation narrative , specifically the first-person plural pronouns in Genesis 1:26–27 and Genesis 3:22 ('Let us make man in our image [...] the man is become as one of us '). "Then God said, 'Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over
7772-415: The Trinity, thereby proving that everything comes "from the Father," "through the Son," and "in the Holy Spirit." This doctrine is called Trinitarianism and its adherents are called Trinitarians , while its opponents are called antitrinitarians or nontrinitarians and considered non-Christian by most mainline groups. Nontrinitarian positions include Unitarianism , Binitarianism and Modalism . While
7888-434: The West until the end of the Romanesque period . In art depicting specific Biblical scenes, such as the Baptism of Jesus , where a specific representation of God the Father was indicated, the Hand of God was used increasingly from the Carolingian period until the end of the Romanesque . The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming
8004-417: The Word and the Holy Spirit – and these three are one. This verse is absent from the Ethiopic, Aramaic, Syriac, Slavic, early Armenian, Georgian, and Arabic translations of the Greek New Testament. It is primarily found in Latin manuscripts, although a minority of Greek, Slavonic and late Armenian manuscripts contain it. In the Pauline epistles , the public, collective devotional patterns towards Jesus in
8120-451: The adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown , specially in Northern Renaissance painting. In these depictions,
8236-410: The appearance of the three men to Abraham . However, it is generally agreed among Trinitarian Christian scholars that it would go beyond the intention and spirit of the Old Testament to correlate these notions directly with later Trinitarian doctrine. Some Church Fathers believed that a knowledge of the mystery was granted to the prophets and saints of the Old Testament, and that they identified
8352-547: The author of Genesis was too theologically primitive to deal with such a concept as 'plurality within unity'; Hamilton thus argues for a framework of progressive revelation , in which the doctrine of the Trinity is revealed at first obscurely then plainly in the New Testament. Another of these places is the prophecy about the Messiah in Isaiah 9. The Messiah is called "Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace." Some Christians see this verse as meaning
8468-565: The belief that God is of the same substance as the created universe (rejection of pantheism ) but accept that God the Son assumed hypostatically united human nature, thus becoming man in a unique event known as "the Incarnation ". Early Christian views of God were expressed in the Pauline epistles and the early Christian creeds , which proclaimed one God and the divinity of Jesus . Although some early sects of Christianity, such as
8584-548: The book of the Acts of the Apostles But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? 4 While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God". Acts 5:3–4 Peter first says Ananias
8700-426: The canonical gospels was written: ...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 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
8816-558: The classic definition of God in the Presbyterian Westminster Shorter Catechism , God is infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth. That is, God possesses the communicable attributes to in an incommunicable manner. For example, he is wise, but infinite in his wisdom. Some such as Donald Macleod hold that all the suggested classifications are artificial and without basis. Although there
8932-483: The communicable attributes. 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
9048-401: The consolidation and formalization of a number of Christian teachings. From the 2nd century onward, 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". This did not exclude either the fact the "eternal father of the universe was also the Father of Jesus
9164-469: The cosmos and his ever-continuing presence with the disciples (forming an inclusion with the beginning of the Gospel, where Jesus is given the name Emmanuel, "God with us," a name that alludes to the God of Israel's ongoing presence with his followers throughout the Old Testament (Genesis 28:15; Deuteronomy 20:1). Whereas some have argued that Matthew 28:19 was an interpolation on account of its absence from
9280-479: The counsel of nobody. According to Hamilton, the best interpretation 'approaches the trinitarian understanding but employs less direct terminology'. Following D. J. A. Clines , he states that the plural reveals a 'duality within the Godhead' that recalls the 'Spirit of God' mentioned in verse 2, And the Spirit of God was hovering over the face of the waters. Hamilton also says that it is unreasonable to assume that
9396-590: The developed doctrine of the Trinity is not explicit in the books that constitute the New Testament , the New Testament possesses a triadic understanding of God and contains a number of Trinitarian formulas . The doctrine of the Trinity was first formulated among the early Christians (mid-2nd century and later) and fathers of the Church as they attempted to understand the relationship between Jesus and God in their scriptural documents and prior traditions. The Old Testament has been interpreted as referring to
9512-400: The developed doctrine of the Trinity is not explicit in the books that constitute the New Testament , it was first formulated as early Christians attempted to understand the relationship between Jesus and God in their scriptural documents and prior traditions. According to Margaret Baker, trinitarian theology has roots in pre-Christian Palestinian beliefs about angels. An early reference to
9628-443: The divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later. The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general. However, this did not immediately translate into large scale depictions of God
9744-461: The earliest days of Christianity, with Irenaeus writing in the 2nd century: "His greatness lacks nothing, but contains all things". In the 8th century, John of Damascus listed eighteen attributes which remain widely accepted. As time passed, Christian theologians developed systematic lists of these attributes, some based on statements in the Bible (e.g., the Lord's Prayer , stating that the Father
9860-527: The early Christian community are reflective of Paul's perspective on the divine status of Jesus in what scholars have termed a "binitarian" pattern or shape of devotional practice (worship) in the New Testament, in which "God" and Jesus are thematized and invoked. Jesus receives prayer (1 Corinthians 1:2; 2 Corinthians 12:8–9), the presence of Jesus is confessionally invoked by believers (1 Corinthians 16:22; Romans 10:9–13; Philippians 2:10–11), people are baptized in Jesus' name (1 Corinthians 6:11; Romans 6:3), Jesus
9976-453: The early Christian movement as a public cult centered around Jesus in several passages. In Acts, it is common for individual Christians to "call" upon the name of Jesus (9:14, 21; 22:16), an idea precedented in the Old Testament descriptions of calling on the name of YHWH as a form of prayer. The story of Stephen depicts Stephen invoking and crying out to Jesus in the final moments of his life to receive his spirit (7:59–60). Acts further describes
10092-552: The effect both of reducing church support for the less central depictions, and strengthening it for the core ones. In the Catholic Church , the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them
10208-479: The entire system of "divine truth" revealed to the faithful "that believe in his name" or "walk in the name of the Lord our God" In Revelation 3:12, those who bear the name of God are "destined for Heaven". John 17:6 presents the teachings of Jesus as the manifestation of the name of God to his disciples. John 12:27 presents the sacrifice of Jesus the Lamb of God , and the ensuing salvation delivered through it as
10324-612: The essential being of God. Hick suggests that when listing the attributes of God, the starting point should be his self-existence ("aseity") which implies 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 . Berkhof also starts with self-existence but moves on to immutability ; infinity , which implies perfection eternity and omnipresence ; unity . He then analyses
10440-613: The first few centuries of early Christian quotations, scholars largely accept the passage as authentic due to its supporting manuscript evidence and that it does appear to be either quoted in the Didache (7:1–3) or at least reflected in the Didache as part of a common tradition from which both Matthew and the Didache emerged. Jesus receiving divine worship in the post-resurrection accounts is further mirrored in Luke 24:52. Acts depicts
10556-465: 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 . 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
10672-410: The issue and expounded on some attributes; for example, Book IV, chapter 19 of Against Heresies states: "His greatness lacks nothing, but contains all things". Irenaeus based his attributes on three sources: Scripture, prevailing mysticism and popular piety. Today, some of the attributes associated with God continue to be based on statements in the Bible, such as the Lord's Prayer , which states that
10788-399: The law next to Jesus recognizes this and said "Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?” Mark 2:7 Jesus also receives προσκύνησις ( proskynesis ) in the aftermath of the resurrection, a Greek term that either expresses the contemporary social gesture of bowing to a superior, either on one's knees or in full prostration (in Matthew 18:26
10904-558: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Troitsky&oldid=1171476322 " Categories : Disambiguation pages Place name disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Trinity The Trinity ( Latin : Trinitas , lit. 'triad', from Latin : trinus 'threefold')
11020-464: The livestock and over all the earth and over every creeping thing that creeps on the earth.' [...] "Then the LORD God said, 'Behold, the man has become like one of us in knowing good and evil [...]" A traditional Christian interpretation of these pronouns is that they refer to a plurality of persons within the Godhead. Biblical commentator Victor P. Hamilton outlines several interpretations, including
11136-513: The logos, no less than the theos, had the nature of theos," which in his case means the Word is as fully God as the person called "God". John also portrays Jesus as the agent of creation of the universe. Some have suggested that John presents a hierarchy when he quotes Jesus as saying, "The Father is greater than I", a statement which was appealed to by nontrinitarian groups such as Arianism . However, influential theologians such as Augustine of Hippo and Thomas Aquinas argued this statement
11252-538: The most widely held among Biblical scholars, which is that the pronouns do not refer to other persons within the Godhead but to the 'heavenly court' of Isaiah 6 . Theologians Meredith Kline and Gerhard von Rad argue for this view, as von Rad says, 'The extraordinary plural ("Let us") is to prevent one from referring God's image too directly to God the Lord. God includes himself among the heavenly beings of his court and thereby conceals himself in this majority.' Hamilton notes that this interpretation assumes that Genesis 1
11368-555: The name of God is one of the Ten Commandments , which is viewed not only as an avoidance of the improper use of the name of God, but also a commandment to exalt it, through both pious deeds and praise. This is reflected in the first petition in the Lord's Prayer addressed to God the Father : "Hallowed be thy Name". In the theology of the Early Church Fathers , the name of God was seen as representative of
11484-534: The name of the Father and of the Son and of the Holy Spirit" and Paul the Apostle 's blessing: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all", leading theologians across history in attempting to articulate the relationship between the Father, Son, and Holy Spirit. Eventually, the diverse references to God, Jesus, and the Spirit found in
11600-495: The name of the Father and of the Son and of the Holy Spirit". Ignatius of Antioch similarly refers to all three persons around AD 110, exhorting obedience to "Christ, and to the Father, and to the Spirit". God in Christianity In Christianity , God is the eternal , supreme being who created and preserves all things. Christians believe in a monotheistic conception of God , which
11716-399: The nature of God and began to produce systematic lists of his attributes. These varied in detail, but traditionally the attributes fell into two groups: those based on negation (that God is impassible) and those positively based on eminence (that God is infinitely good). Ian Ramsey suggested that there are three groups, and that some attributes, such as simplicity and perfection , have
11832-412: The other was an intriguing text for those who believed in a single God in three persons. Justin Martyr , and John Calvin similarly, interpreted it such that Abraham was visited by God, who was accompanied by two angels. Justin supposed that the God who visited Abraham was distinguishable from the God who remains in the heavens, but was nevertheless identified as the (monotheistic) God. Justin interpreted
11948-578: The proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to men but to God. ' " (Acts 5:3–4). Another passage the Cappadocian Fathers quoted from was "By the word of the Lord the heavens were made, and by the breath of his mouth all their host" (Psalm 33:6). According to their understanding, because "breath" and "spirit" in Hebrew are both "רוּחַ" ("ruach"), Psalm 33:6
12064-475: The relationship between God and Christians: ...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 4:8 – "...God, the very God who gives you his Holy Spirit" – appearing throughout his epistles. In John 14:26, Jesus also refers to "the Holy Spirit, whom
12180-399: The sake of those who are to inherit salvation?" (Hebrews 1:14) in effect arguing that the Holy Spirit is no different from other created angelic spirits. The Church Fathers disagreed, saying that the Holy Spirit is greater than the angels, since the Holy Spirit is the one who grants the foreknowledge for prophecy (1 Corinthians 12:8–10) so that the angels could announce events to come. While
12296-419: The terms in a very general sense rather than referring to any special designation of God. However, general references to the name of God may branch to other special forms which express his multifaceted attributes. The Old Testament reveals YHWH (often vocalized with vowels as "Yahweh" or "Jehovah") as the personal name of God, along with certain titles including El Elyon and El Shaddai . When reading
12412-467: The three "persons" of later Trinitarian doctrines appears towards the end of the first century, where Clement of Rome rhetorically asks in his epistle as to why corruption exists among some in the Christian community; "Do we not have one God, and one Christ, and one gracious Spirit that has been poured out upon us, and one calling in Christ?" (1 Clement 46:6). A similar example is found in the first century Didache , which directs Christians to "baptize in
12528-458: The throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world. However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of
12644-520: The traditional translation of John 1:1c ("and the Word was God") is incorrect. He endorses the New English Bible translation of John 1:1c, "and what God was, the Word was." However Harner's claim has been criticized by other scholars. In the same article, Harner also noted that; "Perhaps the clause could be translated, 'the Word had the same nature as God". This would be one way of representing John's thought, which is, as I understand it, that
12760-405: The use of a human figure is the belief that God created the soul of Man in the image of his own (thus allowing humanity to transcend the other animals). It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely
12876-535: The words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them. Images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them. However, the general acceptance of icons and holy images began to create an atmosphere in which God
12992-413: The world, yet acknowledge his involvement in the world, are transcendence and immanence . 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. However, unlike pantheistic religions, in Christianity, God's being
13108-458: Was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son". Genesis 18–19 has been interpreted by Christians as a Trinitarian text. The narrative has the Lord appearing to Abraham, who was visited by three men. In Genesis 19, "the two angels" visited Lot at Sodom. The interplay between Abraham on the one hand and the Lord/three men/the two angels on
13224-736: Was originally Artem Sergey Viktorovich Troitskiy (1878–1972), Russian-born Serbian theologian; great-grandfather of Viktor Viktor Troicki (born 1986), Serbian tennis player; great-grandson of Sergey Places [ edit ] Troitsky Okrug (disambiguation) , name of several divisions in Russia Troitsky District , name of several districts in Russia Troitsky, Russia ( Troitskaya , Troitskoye ), name of several rural localities in Russia Troitskoye, Kazakhstan [ ms ] ,
13340-476: Was to be understood as Jesus speaking about his human nature. Prior Israelite theology held that the Spirit is merely the divine presence of God himself, whereas orthodox Christian theology holds that the Holy Spirit is a distinct person of God the Father himself. This development begins early in the New Testament, as the Spirit of God receives much more emphasis and description comparably than it had in earlier Jewish writing. Whereas there are 75 references to
13456-664: Was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto 's fresco of c. 1305 in Padua . In
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