The Trinity...The Biblical Mandates for Preaching, Teaching, Worshipping
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Baptism: Valid and Invalid
BAPTISM: VALID AND INVALID The following information has been provided to the Office of Worship and Christian Initiation by Father Jerry Plotkowski, Judicial Vicar. It is our hope that it will help you in discerning the canonical status of your candidates. BAPTISM IN PROTESTANT RELIGIONS Most Protestant baptisms are recognized as valid baptisms. Some are not. It is very difficult to question the validity of a baptism because of an intention either on the part of the minister or on the part of the one being baptized. ADVENTISTS: Water baptism is by immersion with the Trinitarian formula. Valid. Baptism is given at the age of reason. A dedication ceremony is given to infants. The two ceremonies are separate. (Many Protestant religions have the dedication ceremony or other ceremony, which is not a baptism. If the church has the dedication ceremony, baptism is generally not conferred until the age of reason or until the approximate age of 13). AFRICAN METHODIST EPISCOPAL: Baptism with water by sprinkling, pouring, or dunking. Trinitarian form is used. Valid. There is an open door ceremony, which is not baptism. AMISH: This is coupled with Mennonites. No infant baptism. The rite of baptism seems valid. ANGLICAN: Valid baptism. APOSTOLIC CHURCH: An affirmative decision has been granted in one case involving "baptism" in the apostolic church. The minister baptized according to the second chapter of the Acts of the Apostles, and not St. Matthew. The form used was: "We baptize you into the name of Jesus Christ for the remission of sins, and you shall receive a gift of the Holy Ghost." No Trinitarian form was used. -
The Trinity in Scripture
Journal of the Adventist Theological Society, 14/2 (Fall 2003): 80–94. Article copyright © 2003 by Gerhard Pfandl. The Trinity in Scripture Gerhard Pfandl Biblical Research Institute The word Trinity (Lat. Trinitas, Òtri-unityÓ or Òthree-in-onenessÓ) is not found in the Bible (neither is the word ÒincarnationÓ), but the teaching it de- scribes is clearly contained in Scripture. Briefly defined, the doctrine of the Trinity stands for the concept that ÒGod eternally exists as three persons, Father, Son and Holy Spirit, and each person is fully God, and there is one God.Ó1 God himself is a mysteryÑhow much more the incarnation or the Trinity! Nevertheless, even though we may not be able to comprehend logically the vari- ous aspects of the Trinity, we need to try to understand as best we can the scriptural teaching regarding it. All attempts to explain the Trinity will fall short, Òespecially when we reflect on the relation of the three persons to the divine essence . all analogies fail us and we become deeply conscious of the fact that the Trinity is a mystery far beyond our comprehension. It is the incomprehensi- ble glory of the Godhead.Ó2 Therefore, we do well to admit that Òman cannot comprehend it and make it intelligible. It is intelligible in some of its relations and modes of manifestations, but unintelligible in its essential nature.Ó3 We need to be aware that we can only ever achieve a partial understanding of what the Trinity is. As we listen to GodÕs Word, certain elements of the Trin- ity will become clear, but others will remain a mystery. -
The Function of Perichoresis and the Divine Incomprehensibility
Wrj 64 (2002) 289-306 THE FUNCTION OF PERICHORESIS AND THE DIVINE INCOMPREHENSIBILITY LANE G. TIPTON I. Introduction Reformed Trinitarian theism best encapsulates the theology of Cornelius Van Til. He says, "Basic to all the doctrines of Christian theism is that of the self-contained God, or, if we wish, that of the ontological Trinity. It is this notion of the ontological Trinity that ultimately controls a truly Christian methodology."1 Again, "unless we may hold to the presupposition of the self- contained ontological Trinity, human rationality itself is a mirage."2 The onto- logical Trinity provides the architectonic principle in Van Til's theology and apologetic. However, the doctrine of the Trinity in Van Til's thought is as controversial as it is foundational. Regarding the Trinity, Van Til makes the following state- ments, which, when taken together, provide a formulation which John Frame called "a very bold theological move."3 What is this bold move? Van Til argues: It is sometimes asserted that we can prove to men that we are not assuming anything that they ought to consider irrational, inasmuch as we say that God is one in essence and three in person. We therefore claim that we have not asserted unity and trinity of exactly the same thing. Yet this is not the whole truth of the matter. We do assert that God, that is, the whole Godhead, is one person.4 Notice that Van Til does not assert that the person/essence formulation is false, or in need of replacement; instead, he argues that the statement "God is one in essence and three in person" does not yield the "whole truth of the matter." Again Van Til says, "We must hold that God's being holds an absolute numeri- cal identity. -
Christian Theologians Views on the Doctrine of Trinity in the Islamic Philosophical Criticism
International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, Special Issue – Islam and Contemporary Issues) ISSN: 2222-6990 Christian Theologians Views on the Doctrine of Trinity in the Islamic Philosophical Criticism Mohammad Nashief S. Disomimbaa, Kalsom Alib, Abdussalam s. Disomimbac a Akidah and Religion Program, Faculty of Leadership and Management, Universiti Sains Islam Malaysia. bDa῾wah and Islamic Management Program, Faculty of Leadership and Management, Universiti Sains Islam Malaysia. cKing Faisal Center for Asian and Arabic Studies, Mindanao State University, Philippines DOI: 10.6007/IJARBSS/v7-i13/3195 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i13/3195 ABSTRACT This article discusses the views of Christian theologians on the doctrine of trinity in the light of Islamic philosophical criticism. It focuses the oneness of God through Islamic philosophical criticism, understanding the proofs and evidences of Christian theologians based on their Holy Bible, Athanasius Creed and Nicene Creed. The tendency of giving priority of this study is to show the views of Christian theologians on the doctrine of trinity with Islamic philosophical criticism in order to justify and confirm the oneness of God. The objectives of the study is to identify and trace the historical background of the oneness of God as Creator, to confirm that Jesus Christ is not God and creator, to confirm that God is not three persons and the three persons is not same substance and nature of the Son and Holy Spirit, to analyze and summarize the views of the Christian theologians on the doctrine of Trinity with Islamic philosophical criticism. -
REFLECTIONS on the DOCTRINE of the TRINITY Faith in the Living
REFLECTIONS ON THE DOCTRINE OF THE TRINITY RAOUL DEDEREN Andrews University, Berrien Springs, Michigan Faith in the living God has been rejected time and again by the ignorant and the indifferent, as well as by many of the learned and the thoughtful. It has been especially chal- lenged today. Such theologians as Bishop John A. T. Robinson of Woolwich, honestly seeking to be Honest to God, urge Christians to abandon most of the phrasing which historically has been used to convey Christian thought. Similarly, the late Bishop James A. Pike of California dismisses many traditional doctrines as old bottles which will inevitably burst and whose bursting should occasion no regrets. In this kind of context many men, even ministers, feel uneasy when they think about the Trinity. The question before us is whether it is time to renounce a doctrine which, by affirming that there are three persons in God, seems to have produced confusion rather than clarification, or whether it was designed to embody values that are a vital and necessary part of the Christian faith. From the days of Arius it has been a chosen scheme with his disciples to represent the doctrine of the Trinity as an artificial theological construct, and consequently unimportant. To a large number of Christians, however, it is a doctrine fundament4 to Christianity since it deals with a correct knowledge of God. Related to the divine Being, his nature and mode of being, this knowledge affects every man's understanding of God as the object of his worship, whether he regards him as one in essence and one in person, or admits that in the unity of the Deity there are three equally divine persons. -
Russian Christian Orthodox Icons of the Mother of God George Contis M.D
University of Dayton eCommons Marian Library Art Exhibit Guides Spirituality through Art 2015 Russian Christian Orthodox Icons of the Mother of God George Contis M.D. Follow this and additional works at: https://ecommons.udayton.edu/ml_exhibitguides Recommended Citation Contis, George M.D., "Russian Christian Orthodox Icons of the Mother of God" (2015). Marian Library Art Exhibit Guides. 5. https://ecommons.udayton.edu/ml_exhibitguides/5 This Exhibit Guide is brought to you for free and open access by the Spirituality through Art at eCommons. It has been accepted for inclusion in Marian Library Art Exhibit Guides by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. Russian Christian Orthodox Icons of the Mother of God by George Contis, M.D., M.P.H . Russian Christian Orthodox Icons of the Mother of God by George Contis, M.D., M.P.H. Booklet created for the exhibit: Icons from the George Contis Collection Revelation Cast in Bronze SEPTEMBER 15 – NOVEMBER 13, 2015 Marian Library Gallery University of Dayton 300 College Park Dayton, Ohio 45469-1390 937-229-4214 All artifacts displayed in this booklet are included in the exhibit. The Nativity of Christ Triptych. 1650 AD. The Mother of God is depicted lying on her side on the middle left of this icon. Behind her is the swaddled Christ infant over whom are the heads of two cows. Above the Mother of God are two angels and a radiant star. The side panels have six pairs of busts of saints and angels. Christianity came to Russia in 988 when the ruler of Kiev, Prince Vladimir, converted. -
Rublev's Icon: Contemplating the Trinity, Inwardly and Outwardly
Rublev’s Icon: Contemplating the Trinity, Inwardly and Outwardly Paul Fromont The Hospitality of Abraham. For many of us, any talk of Trinity brings to mind Andrei Rublev’s 15 th century icon, painted it is believed, sometime around 1410. Type “Trinitarian icons” into Google Images and the predominant image you’ll get is this well-known icon. I have in my library a beautiful copy of it – written by the Benedictines from the Mount of Olives in Jerusalem – a gift from one of my sisters. Called by its traditional Eastern name it is known as “The Hospitality of Abraham.” It depicts the three angels who visited Abraham near the great trees of Mamre (Gen 18: 1-15), but has long come to be seen as an icon of the Trinity; although it must be said that it is far from clear that that the intention of the “writer” was to identify each of the three figures as a particular member of the Trinity. Tradition does however suggest that the central, and thus pivotal figure in the icon, is Jesus Christ incarnate.” 1 “If it pleases you, stop for a while with your servant [Abraham]. I'll get some water so you can wash your feet. Rest under this tree. I'll get some food to refresh you on your way, since your travels have brought you across my path." They said, "Certainly. Go ahead." Abraham hurried into the tent to Sarah. He said, "Hurry. Get three cups of our best flour; knead it and make bread." Then Abraham ran to the cattle pen and picked out a nice plump calf and gave it to the servant who lost no time getting it ready. -
The Trinity and the Freedom of God
Journal for Christian Theological Research Volume 8 Article 1 2003 The rT inity and the Freedom of God Paul D. Molnar St. John's University, [email protected] Follow this and additional works at: http://digitalcommons.luthersem.edu/jctr Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Molnar, Paul D. (2003) "The rT inity and the Freedom of God," Journal for Christian Theological Research: Vol. 8 , Article 1. Available at: http://digitalcommons.luthersem.edu/jctr/vol8/iss2003/1 This Article is brought to you for free and open access by Digital Commons @ Luther Seminary. It has been accepted for inclusion in Journal for Christian Theological Research by an authorized editor of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. Journal for Christian Theological Research 8 (2003) 59–66 The Trinity and the Freedom of God Paul D. Molnar St. John’s University A contemporary doctrine of the immanent Trinity is essential for recognizing, upholding and respecting divine freedom as the basis of relevant theological activity and genuine human freedom. In this article I contend that divine freedom will be recognized and respected only if and to the extent that such recognition is grounded in God’s actual freedom for us exercised in the history of Jesus Christ and through the action of his Holy Spirit.¹ Hearing this thesis in a vacuum one could perhaps wonder why anyone would bother to say this at all since most contemporary theologians would agree with this thesis, at least formally. But this thesis is in fact loaded because, while most Christian theologians would agree that a doctrine of the immanent Trinity should help us recognize, uphold and respect God’s freedom as the basis, meaning and goal of human freedom, very many contemporary theologians tend to read back their experiences and concepts into God instead of allowing God the eternal Father, Son and Holy Spirit to defi ne the content of those concepts and experiences. -
The Resurrection of Jesus and the Doctrine of the Trinity ROBERT L
Word & World 2/1 (1982) Copyright © 1982 by Word & World, Luther Seminary, St. Paul, MN. All rights reserved. page 17 The Resurrection of Jesus and the Doctrine of the Trinity ROBERT L. WILKEN The University of Notre Dame, Notre Dame, Indiana I As preeminent as the doctrine of the Trinity is in the liturgy and in the doctrinal tradition of the church, it plays but a small role in the piety of most Christians and is sadly neglected by contemporary theologians. Most Christians today continue to confess the triune God in the rolling cadences of the Nicene Creed, if not in the anathemas of the Quiqunque vult (the Athanasian Creed); they bless themselves and baptize their children in the name of the Father, and of the Son, and of the Holy Spirit. They begin worship by invoking the triune God and return to their homes with a trinitarian blessing ringing in their ears. Yet, if one were to scratch beneath the surface of Christian language and practice, it is doubtful one would discover a robust trinitarian faith. One would, I suspect, find that while many Christians still “believe” in the doctrine, as an article of faith handed on in the creeds, this teaching does little to inform the actual practice of their faith. Our hymns, for example, are overwhelmingly oriented to Christ, and the number of hymns where the Holy Spirit figures prominently are few in number. To be sure, in recent years there has been a resurgence of interest in the Holy Spirit, and the charismatic movement is an impressive sign that the Holy Spirit can capture the imagination of Christians, renew Christian lives, and redirect Christian devotion into new channels. -
Trinitarian & Christological Orthodoxy
A Brief Overview of Christian Orthodoxy: Trinitarian and Christological Controversies By Charles Williams Last revised: August 9, 2009 The Niceno-Constantinopolitan Creed (381 A.D.) Concerning Against Text God the Father Gnosticism & We believe in one God Marcionism The Father Almighty, Maker of heaven and earth, Valentinianism And of all things visible and invisible; God the Son And in one Lord Jesus Christ The only-begotten Son of God, Adoptionism Begotten of his Father before all time, God of God, Light of Light, Arianism Very God of very God, Begotten, not created, Being of one substance with the Father, By whom all things were made; Who for us and our salvation Came down from heaven, Adoptionism And was incarnate by the Holy Ghost Of the virgin Mary, Apollinarianism And was made man; Docetism And was crucified for us under Pontius Pilate; He suffered and was buried; And the third day he rose again According to the Scriptures, And ascended into heaven, And sits at the right hand of the Father; Modalism And he shall come again, with glory, To judge both the quick and the dead; Whose kingdom shall have no end. God the Holy Spirit Macedonianism And we believe in the Holy Ghost the Lord And Giver of Life Who proceeds from the Father [and the Son]*; Who with the Father and the Son Together is worshiped and glorified; Marcionism Who spake by the Prophets. The Church And we believe in one holy Catholic & Last Things And Apostolic Church; Donatism We acknowledge one Baptism For the remission of sins; Gnosticism And we look for the resurrection of the dead, And the life of the world to come. -
Valid-Invalid Baptisms Valid
Archdiocese of Los Angeles- Office of Divine Worship- Valid -Invalid Baptism VALID-INVALID BAPTISMS VALID: The following is a list of baptisms which are considered valid, as both water (pouring, sprinkling, or immersing the one baptized) and the Trinitarian formula (“I baptize you in the name of the Father, and of the Son, and of the Holy Spirit”) are used. Also, the minister must intend to do what the Church does when baptizing. • All Eastern non-Catholics (including all Orthodox churches) • Adventist Valid Baptism • African Methodist Episcopal • Amish/Mennonite • Anglican / Church of England • Assembly of God • Baptists • Chinese Catholic Baptism/Confirmation recognized • Chinese Christian • Christian and Missionary Alliance • Christian Fellowship • Church of the Brethren • Church of Christ • Church of God • Church of the Nazarene • Community of Pope Pius X (Lefebvre) Baptism/Confirmation recognized • Congregational • Disciples of Christ • Dutch Reformed • Eastern Non-Catholics (Orthodox) Baptism/Confirmation recognized • Episcopal • Evangelical • Evangelical Church of Covenant • Evangelical United Brethren • International Council of Community • Liberal Catholic • Lutheran • Methodist • Mennonite • Missionary Hill • Moravian July 2021 Archdiocese of Los Angeles- Office of Divine Worship- Valid -Invalid Baptism • New Apostolic Church • Church of the Nazarene • Old Catholic • Old Roman Catholic • Orthodox (see Eastern above) Baptism/Confirmation recognized • Polish National • Presbyterian • Reformed • Seventh Day Adventist • United Church • United Church of Canada • United Church of Christ • United Reformed • United Church of Australia • Waldensian • Zion DOUBTFUL: The following communities have baptismal practices which are not uniform and are considered to be doubtful, requiring an investigation into each case. Some of their communities have valid baptism, others do not. Mennonite Moravian Pentecostal Seventh Day Adventist INVALID: The following is a list (albeit incomplete) of baptisms considered to be invalid, due to a number of reasons. -
About Trinity International University 1
About Trinity International University 1 world while acknowledging that He is Lord in the natural and social ABOUT TRINITY sciences, humanities, fine arts, and every aspect of experience. It is the reason Trinity International University can offer a fine education to INTERNATIONAL UNIVERSITY undergraduate and graduate students alike---an education for service to God in the workplace, family, church, and community. The Origins of Trinity International Governance University Preservation of a legacy calls for wise and careful leadership. We Trinity International University is composed of a liberal arts college, are governed by a 31-member Board of Regents (15 elected by the a divinity school, a graduate school, and a law school. TIU is the Evangelical Free Church of America Conference delegates, 13 appointed educational ministry of the Evangelical Free Church of America (EFCA). by the Board of Regents, two EFCA ex officio, and the TIU president) who The university’s main campus is located in Bannockburn, Illinois, with carry the responsibility for the successful conduct of the school and for a campus in Santa Ana, California (Trinity Law School) and additional cooperation with local congregations of the EFCA. locations in Miami and North Lauderdale, Florida (Trinity International 1 University - Florida). Trinity International University is an Illinois not-for-profit institution of higher education affiliated with the Evangelical Free Church of Trinity’s History America. Trinity International University traces its roots to a ten-week Bible course begun by the Swedish Evangelical Free Church in 1897.This soon developed into the Bible Institute of the Swedish Evangelical Free Church of America.