The Orthodox faith is the holy trinity. Father, Son and Holy Spirit - are they one person in different manifestations or are they three different personalities

Question: Please explain what such concepts as “Father”, “Son” and “Holy Spirit” mean in Christianity.

We are talking about concepts that arose in religious beliefs. These concepts were necessary for people at a time when it was difficult and unreasonable to apply concepts about energies and vibrations. At that time, all concepts about God, about the Creator, about the Son of God and about the energy flowing from the Creator, could be said to be adapted to the worldview and worldview of that time. Yes, you have an expression: everything has its time. And this is true, because you live in space and time and each time flow is connected with an information and energy flow. This is where this expression comes from. Time determines the entry and exit from one Stream to another. That scheme of concepts about the Trinity, about the trinity, may have been the only possible one in that time stream. Now is a different time, different concepts dominate people’s minds. Now it is possible to explain everything from the position of the world of Cosmos, from the position of cosmic concepts, from the position of the world of energies. And therefore I am now speaking from these new positions about the old concepts known to you in a slightly different way.

So what is this concept of the Trinity that you know? Father, Son and Holy Spirit - the entire Christian worldview, especially the Orthodox one, is built on this. I want to clarify these concepts.

I spoke a lot about the Father, about the Great Creator of the Universe - about Hosts. And this... It’s very difficult for me to explain in worthy words, so as not to hurt anyone’s feelings. This is not the old man with a beard that you depict in temples and churches, this is the Greatest Energy of enormous power. This is Light, the Source of Light, the Source of pure energies, at the same time it is the Mind, possessing all feelings and emotions. This is the Creator of Worlds, the Creator of the Universe, the Great Creator, the One who constantly cares about His creations, who is constantly in the process of work, for the process of creation occurs constantly. This is a process that has no stop, no rest. All of us who are in Space are at work. The Creator creates worlds, gives life to all entities: from luminaries and planets to intelligent beings and those whose life flows through the world of animals, plants and minerals. This is, very generally, the activity of the Father, whom you call God.

Now about the second hypostasis in the Trinity. You say that the Son of God is one and the same as the Father, that They are one. In a way, yes, but in essence, these are two different Essences (I’m using a word that is understandable to you), or two Spirits that have a common energy, but the manifestations and implementation of their lives are different, because there are no two identical Spirits in the Universe, identical in character , a set of emotions, feelings.

All living things have the opportunity to develop and improve themselves. We are not frozen in centuries, petrified in our perfection. We live our lives in another world, a world of energies, no less beautiful and amazing than your material world. We have great opportunities, but this does not mean that we are not developing and improving ourselves. We explore and study everything that happens in the worlds, change our views, for we are alive.

So, who is the Son of God, according to you? This is a particle of the Father, His direct energy. But you are all children of God, the energy of the Father flows in you, energy for life. So what's the difference? First of all, the Creator, capable of creating worlds, is capable, and this is His right, of creating something for Himself. There are souls, or Spirits, created by Him as Essences close to Him. The bearer of the basic principle - Love, wanted not only to give this energy to people, but also to realize it on close Entities.

You are created in the image and likeness, I have repeated this many times. You know the saying “as above, so below.” The Father created a family, according to your concepts, or created those close to Himself according to His inner disposition of the soul: a female one, and through her he produced (directly through His energy) the Son. In your opinion, this is the half-blooded Son, created directly through the energy of creation by the Father. The Creator has only one such Son; in him the energy of the Love of God himself, the Creator himself, was realized. The Son is a directly separated part of the Father, a part of His energy. But this is already a different Essence, separate from the Father, existing separately.

The Father gave the Son the opportunity to incarnate once on Earth to fulfill a certain mission and work. Together with him, first of all, He incarnated his Mother – the Father’s Wife. And he embodied it not in a royal mansion, but in a simple village house and made it possible to feel like equal children of God. He did not violate the Law of Free Will introduced by Him in relation to His Wife and Son. He gave them the opportunity to live the life of ordinary earthly people, with their hardships and hardships. The Father made no exceptions for His messengers. He wanted people to recognize them, first of all, through the heart, through intuition.

Having lived the life of an earthly person, I have undoubtedly become different, undoubtedly, that the Earth and its inhabitants have become close and dear to me. I understand earthlings differently, I feel them, your emotions and feelings are close and understandable to me. Your logic, ethics and morals are clear. Your behavior, your actions and actions are understandable to me. I can say that I feel earthlings through my heart, through my soul.

So what is the Holy Spirit? How to explain it modern concepts, previously unavailable? This is undoubtedly energy - energy emanating from the Creator, energy of Life and Love, energy that supports the life of the Spirit in the body. Without this Flow, life is impossible. Both we and you are in this Stream, and therefore we can say that we are united through the Holy Spirit, through the energy of the Creator’s Love. This unity is felt by many bright Spirits through their open heart, connected to this Divine “prana”, to the Flow from the heart of the Creator.

pure heart can feel, feel, let him see, God through His energy, through this Stream, which you call the Holy Spirit.

I accept all names, as long as they do not create a barrier to the perception of something new through new concepts coming to you.

How to understand the trinity of God - the Holy Trinity - God the Father, God the Son and God the Holy Spirit?

The Holy Trinity exists. There is God the Father, who is the father of all people and all human souls, God the Son - Jesus Christ. God is the Holy Spirit. God the Holy Spirit has absorbed into himself all the souls that exist in the entire higher sphere and that live in a physical body on earth.

About the Holy Trinity

There is one God, as it is written in the Bible. And the fact that God exists in three persons: God the Father - directly God, God the Son, God the Holy Spirit - is the correct message. This is combined so that people can better understand the essence of the highest heavenly divine state. But in fact, God is God. And Jesus Christ is the messenger of God on earth, who was sent to earth with his mission, and he fulfilled this mission. He gathered so many human souls around him that he became a natural continuation of God on earth and began to be called his son. The third subsistence is the Holy Spirit, which is, in essence, human souls united by the understanding of God. But the most main God– God the Father, who created all the Universe that does not fit in the consciousness of people: both subtle and physical world, not limited Milky Way and nearby galaxies. Everything that God created exists in perfect different types: in one universe it exists in one form, in another universe, as an experiment of God, in another form, etc. God created many universes: the diversity of the world is unique and so diverse that it defies description. God absorbs this entire gamut of diversity within himself, accumulates it, and this is how God lives, this is why he is great. People and all creatures that live in other universes fill God with their strength, experiences, feelings, emotions, all the richness and beauty of the colors of physical and subtle life. That's why God is great.

What is Reason?

God created such a substance as Mind . This is not written anywhere in any religion, but Reason exists as a separate Divine substance. Mind is what organizes and permeates universes, other substances, and humanity. This is what systematizes this entire world and keeps the world in balance. In essence, these are the laws of God, which are discovered by holy saints, physicists, biologists, chemists, astrophysicists, philosophers, eclectics, alchemists, psychics... If there were no reason, all the contents of the Universe would have a chaotic appearance and forms, and would include with a friend in conflict. In fact, everything that is created by God is harmonious, logical, and is within certain boundaries and forms, which allows all types and forms of Life to exist and develop. Thus the great purposes of God are accomplished.

Where is all this going and what is the point of it all?

All this is moving towards improvement, so that in physical bodies we can achieve those wonderful heights and states that are achieved in the Highest Heavenly Divine World. In many universes, not yet open to people, living beings have reached such a degree of understanding of God (the Trinity) when in the physical body one can feel all the boundlessness, all the greatness and all the love of the Divine. When there is an understanding, even in the physical body, of how great and wonderful God is and how wonderful everything he has planned is. That life is eternal and endless.

However, we must understand that the people of Earth are still at a low stage of development and understanding of the Divine essence - the Divine Trinity.

Argam asks
Answered by Vasily Yunak, 06/01/2013

Argam writes:

Hello. Are the Father, Son and Holy Spirit one person in different manifestations or are they three different persons? Thank you.

Greetings, Brother Argam!

The Holy Scripture speaks of ONE ONE God, but at the same time calls the Father, the Son, and the Holy Spirit God. It is impossible for us, people who know everything in comparison, to understand physical nature God, His physical structure. Moreover, the Bible forbids us to do this.

If the Father, the Son and the Holy Spirit are ONE ONE God, and at the same time these three divine Persons coexist in time and have communication with One another, then the conclusion suggests itself that these are three separate Persons of ONE God.

These are not different personalities, they are not one person. How is this possible, you ask? I don't know. God is much higher than man, and it is impossible for any man to understand the physical structure of God, just as it is impossible for an ant to climb on my shoe to understand my physical structure. Therefore, I will not tell you more than the Bible tells me. And at the same time, I will not try to humiliate one of the divine Persons by depriving Her of the right to be God (as, for example, the followers of the Watchtower society are doing, trying to distort what is written in other places) just because I do not find similarity among people and the earthly world. An attempt to lower the nature of God to the human level is a direct violation when they try to limit the glory of the incorruptible God to the likeness of corruptible man.

Blessings!

Vasily Yunak

Read more on the topic “Trinity in Christianity”:

01 Jun

The Holy Trinity is a theological term that reflects Christian teaching about the Trinitarian nature of God. This is one of the most important concepts of Orthodoxy.

Holy Trinity

From lectures on dogmatic theology at the Orthodox St. Tikhon's Theological Institute

The Dogma of the Holy Trinity is the foundation of the Christian religion

God is one in essence, but trinity in persons: Father, Son and Holy Spirit, the Trinity is consubstantial and indivisible.

The word “Trinity” itself, of non-biblical origin, was introduced into the Christian lexicon in the second half of the 2nd century by St. Theophilus of Antioch. The doctrine of the Holy Trinity is given in Christian Revelation.

The dogma of the Holy Trinity is incomprehensible, it is a mysterious dogma, incomprehensible at the level of reason. For the human mind, the doctrine of the Holy Trinity is contradictory, because it is a mystery that cannot be expressed rationally.

It is no coincidence that Fr. Pavel Florensky called the dogma of the Holy Trinity “a cross for human thought.” In order to accept the dogma of the Most Holy Trinity, the sinful human mind must reject its claims to the ability to know everything and rationally explain, that is, in order to understand the mystery of the Most Holy Trinity, it is necessary to reject its understanding.

The mystery of the Most Holy Trinity is comprehended, and only partially, in the experience of spiritual life. This comprehension is always associated with ascetic feat. V.N. Lossky says: “The apophatic ascent is an ascent to Golgotha, therefore no speculative philosophy could ever rise to the mystery of the Holy Trinity.”

Belief in the Trinity distinguishes Christianity from all other monotheistic religions: Judaism, Islam. The doctrine of the Trinity is the basis of all Christian faith and moral teaching, for example, the doctrine of God the Savior, God the Sanctifier, etc. V.N. Lossky said that the doctrine of the Trinity is “not only the basis, but also the highest goal of theology, for ... to know the mystery of the Most Holy Trinity in its fullness means to enter into Divine life, into the very life of the Most Holy Trinity.”

The doctrine of the Triune God comes down to three points:
1) God is trinity and trinity consists in the fact that in God there are Three Persons (hypostases): Father, Son, Holy Spirit.

2) Each Person of the Most Holy Trinity is God, but They are not three Gods, but are one Divine being.

3) All three Persons differ in personal or hypostatic properties.

Analogies of the Holy Trinity in the world

The Holy Fathers, in order to somehow bring the doctrine of the Holy Trinity closer to the perception of man, used various kinds analogies borrowed from the created world.
For example, the sun and the light and heat emanating from it. A source of water, a spring coming from it, and, in fact, a stream or river. Some see an analogy in the structure of the human mind (St. Ignatius Brianchaninov. Ascetic experiences): “Our mind, word and spirit, by the simultaneity of its beginning and by its mutual relations, serve as an image of the Father, Son and Holy Spirit.”
However, all these analogies are very imperfect. If we take the first analogy - the sun, outgoing rays and heat - then this analogy presupposes some temporary process. If we take the second analogy - a source of water, a spring and a stream, then they differ only in our imagination, but in reality they are one water element. As for the analogy associated with the abilities of the human mind, it can only be an analogy of the image of the Revelation of the Most Holy Trinity in the world, but not of intra-Trinity existence. Moreover, all these analogies place unity above trinity.
Saint Basil the Great considered the rainbow to be the most perfect analogy borrowed from the created world, because “the same light is both continuous in itself and multi-colored.” “And in the multicoloredness a single face is revealed - there is no middle and no transition between colors. It is not visible where the rays demarcate. We clearly see the difference, but we cannot measure the distances. And together, the multicolored rays form a single white one. The one essence reveals itself in a multi-colored radiance.”
The disadvantage of this analogy is that the colors of the spectrum are not independent individuals. In general, patristic theology is characterized by a very wary attitude towards analogies.
An example of such an attitude is the 31st Word of St. Gregory the Theologian: “Finally, I concluded that it is best to abandon all images and shadows, as deceptive and far from reaching the truth, and adhere to a more pious way of thinking, focusing on a few sayings.” .
In other words, there are no images to represent this dogma in our minds; all images borrowed from the created world are very imperfect.

A Brief History of the Dogma of the Holy Trinity

Christians have always believed that God is one in essence, but trinity in persons, but the dogmatic teaching about the Holy Trinity itself was created gradually, usually in connection with the emergence of various kinds of heretical errors. The doctrine of the Trinity in Christianity has always been connected with the doctrine of Christ, with the doctrine of the Incarnation. Trinitarian heresies and trinitarian disputes had a Christological basis.

In fact, the doctrine of the Trinity became possible thanks to the Incarnation. As they say in the troparion of Epiphany, in Christ “Trinitarian worship appears.” The teaching about Christ is “a stumbling block to the Jews, and foolishness to the Greeks” (1 Cor. 1:23). Also, the doctrine of the Trinity is a stumbling block for both “strict” Jewish monotheism and Hellenic polytheism. Therefore, all attempts to rationally comprehend the mystery of the Holy Trinity led to errors of either a Jewish or Hellenic nature. The first dissolved the Persons of the Trinity in a single nature, for example, the Sabellians, while others reduced the Trinity to three unequal beings (Arians).
The condemnation of Arianism occurred in 325 at the First Ecumenical Council of Nicaea. The main act of this Council was the compilation of the Nicene Creed, into which non-biblical terms were introduced, among which the term “omousios” - “consubstantial” - played a special role in the Trinitarian disputes of the 4th century.
To reveal the true meaning of the term “homousios” it took enormous efforts of the great Cappadocians: Basil the Great, Gregory the Theologian and Gregory of Nyssa.
The great Cappadocians, primarily Basil the Great, strictly distinguished between the concepts of “essence” and “hypostasis”. Basil the Great defined the difference between “essence” and “hypostasis” as between the general and the particular.
According to the teachings of the Cappadocians, the essence of the Divine and its distinctive properties, i.e., the non-beginning of existence and Divine dignity, belong equally to all three hypostases. The Father, Son and Holy Spirit are its manifestations in Persons, each of which possesses the fullness of the divine essence and is in inextricable unity with it. The Hypostases differ from each other only in their personal (hypostatic) properties.
In addition, the Cappadocians actually identified (primarily the two Gregory: Nazianzen and Nyssa) the concept of “hypostasis” and “person”. “Face” in the theology and philosophy of that time was a term that did not belong to the ontological, but to the descriptive plane, that is, a face could be called the mask of an actor or the legal role that a person performed.
Having identified “person” and “hypostasis” in trinitarian theology, the Cappadocians thereby transferred this term from the descriptive plane to the ontological plane. The consequence of this identification was, in essence, the emergence of a new concept that the ancient world did not know: this term is “personality”. The Cappadocians managed to reconcile the abstractness of Greek philosophical thought with the biblical idea of ​​a personal Deity.
The main thing in this teaching is that personality is not part of nature and cannot be thought of in the categories of nature. The Cappadocians and their direct disciple St. Amphilochius of Iconium called the Divine hypostases “ways of being” of the Divine nature. According to their teaching, personality is a hypostasis of being, which freely hypostasizes its nature. Thus, the personal being in its specific manifestations is not predetermined by the essence that is given to it from the outside, therefore God is not an essence that would precede Persons. When we call God an absolute Person, we thereby want to express the idea that God is not determined by any external or internal necessity, that He is absolutely free in relation to His own being, always is what He wants to be and always acts as He wants to be. as he wants, that is, he freely hypostasizes His triune nature.

Indications of the trinity (plurality) of Persons in God in the Old and New Testaments

In the Old Testament there is a sufficient number of indications of the trinity of Persons, as well as hidden indications of the plurality of persons in God without indicating a specific number.
This plurality is already spoken of in the first verse of the Bible (Gen. 1:1): “In the beginning God created the heavens and the earth.” The verb “bara” (created) is in singular, and the noun “elohim” is plural, which literally means “gods.”
Life 1:26: “And God said: Let us make man in our image and after our likeness.” The word “let us create” is in plural. Same thing Gen. 3:22: “And God said, Behold, Adam has become as one of Us, knowing good and evil.” “Of Us” is also plural.
Life 11, 6 – 7, where we are talking about the Babylonian pandemonium: “And the Lord said: ... let us go down and confuse their language there,” the word “let us go down” is in the plural. St. Basil the Great in Shestodnevo (Conversation 9) comments on these words as follows: “It is truly strange idle talk to assert that someone sits and orders himself, supervises himself, compels himself powerfully and urgently. The second is an indication of actually three Persons, but without naming the persons and without distinguishing them.”
XVIII chapter of the book of Genesis, the appearance of three Angels to Abraham. At the beginning of the chapter it is said that God appeared to Abraham; in the Hebrew text it is “Jehovah”. Abraham, coming out to meet the three strangers, bows to Them and addresses Them with the word “Adonai,” literally “Lord,” in the singular.
In patristic exegesis there are two interpretations of this passage. First: the Son of God, the Second Person of the Holy Trinity, appeared, accompanied by two angels. We find this interpretation in martyr. Justin the Philosopher, St. Hilary of Pictavia, St. John Chrysostom, and Blessed Theodoret of Cyrrhus.
However, the majority of the fathers are Saints Athanasius of Alexandria, Basil the Great, Ambrose of Milan, St. Augustine, - they believe that this is the appearance of the Holy Trinity, the first revelation to man about the Trinity of the Divine.
It was the second opinion that was accepted by the Orthodox Tradition and found its embodiment, firstly, in hymnography, which speaks of this event precisely as the appearance of the Triune God, and in iconography ( famous icon“The Trinity of the Old Testament”).
Blessed Augustine (“On the City of God,” book 26) writes: “Abraham meets three, worships one. Having seen the three, he understood the mystery of the Trinity, and having worshiped as if one, he confessed the One God in Three Persons.”
An indication of the trinity of God in the New Testament is, first of all, the Baptism of the Lord Jesus Christ in the Jordan by John, which received the name Epiphany in Church Tradition. This event was the first clear Revelation to humanity about the Trinity of the Divine.
Further, the commandment about baptism, which the Lord gives to His disciples after the Resurrection (Matthew 28:19): “Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit.” Here the word “name” is singular, although it refers not only to the Father, but also to the Father, the Son, and the Holy Spirit together. St. Ambrose of Milan comments on this verse as follows: “The Lord said “in the name,” and not “in names,” because there is one God, not many names, because there are not two Gods and not three Gods.”
2 Cor. 13:13: “The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with you all.” With this expression, the Apostle Paul emphasizes the personality of the Son and the Spirit, who bestow gifts on an equal basis with the Father.
1, In. 5, 7: “Three bear witness in heaven: the Father, the Word and the Holy Spirit; and these three are one.” This passage from the letter of the apostle and evangelist John is controversial, since this verse is not found in ancient Greek manuscripts.
Prologue of the Gospel of John (John 1:1): “In the beginning was the Word, and the Word was with God, and the Word was God.” By God here we mean the Father, and the Word is called the Son, i.e. the Son was eternally with the Father and eternally was God.
The Transfiguration of the Lord is also the Revelation of the Most Holy Trinity. This is how V.N. Lossky comments on this event in gospel history: “That is why the Epiphany and Transfiguration are celebrated so solemnly. We celebrate the Revelation of the Most Holy Trinity, for the voice of the Father was heard and the Holy Spirit was present. In the first case, in the guise of a dove, in the second, as a shining cloud that overshadowed the apostles.”

Distinction of Divine Persons by Hypostatic Properties

According to church teaching, Hypostases are Persons, and not impersonal forces. Moreover, the Hypostases have a single nature. Naturally the question arises, how to distinguish them?
All divine properties relate to a common nature; they are characteristic of all three Hypostases and therefore cannot express the differences of the Divine Persons on their own. Impossible to give absolute definition each Hypostasis, using one of the Divine names.
One of the features of personal existence is that personality is unique and inimitable, and therefore, it cannot be defined, it cannot be subsumed under a certain concept, since the concept always generalizes; impossible to bring to a common denominator. Therefore, a person can only be perceived through his relationship to other individuals.
This is exactly what we see in Holy Scripture, where the concept of Divine Persons is based on the relationships that exist between them.
Starting approximately from the end of the 4th century, we can talk about generally accepted terminology, according to which hypostatic properties are expressed in the following terms: in the Father - ungeneracy, in the Son - birth (from the Father), and procession (from the Father) in the Holy Spirit. Personal properties are incommunicable properties, eternally remaining unchanged, exclusively belonging to one or another of the Divine Persons. Thanks to these properties, Persons differ from each other, and we recognize them as special Hypostases.
At the same time, distinguishing three Hypostases in God, we confess the Trinity to be consubstantial and indivisible. Consubstantial means that the Father, Son and Holy Spirit are three independent Divine Persons, possessing all divine perfections, but these are not three special separate beings, not three Gods, but One God. They have a single and indivisible Divine nature. Each of the Persons of the Trinity possesses the divine nature perfectly and completely.

Remembering that the question of the hierarchy of celestial beings is not salutary, let's look at the Bible texts about the Holy Trinity.

The Holy Trinity is not mentioned in the Bible itself. This concept was introduced by the church in order to unite in one name the three Divine Persons mentioned in the Holy Scriptures: God the Father, the Son and the Holy Spirit. The meaning of the word “saint” was discussed in detail in the chapter “” of my book. Let us briefly recall that in the Bible everything that is separated from the ordinary and close to God, as well as sinlessness, is called holy. The Lord is called a saint in the Holy Scriptures: "Holy Father"(John 17:11, see also Hos. 1:9), "Jesus...Holy"(Mark 1:24, see also Acts 4:27) "Holy Spirit"(Acts 13:2, see also Luke 12:12). Therefore, the word Trinity has become practically fused adjective“Holy.”

The Holy Trinity is mentioned already in Old Testament. It is worth being fair and saying that we see three faces in only one text of the Old Testament Scripture:

Is. 48:12 Listen to Me...Israel...: I'm the same, I'm the first and I'm the last. ... 13 My hand founded the earth, and My right hand stretched out the heavens ... 16 Come to Me, listen to this: I did not speak in secret at first; from the time this happens, I was there; and now he sent Me(1 person) Lord God(2nd person) and His Spirit(3rd person).

What's here we're talking about about Christ is clear both from the context and from the New Testament. The Book of Revelation directly names Jesus to us “First and Last”:

Open 1:17 And when I saw Him, I fell at His feet as if dead. And He laid His right hand on me and said to me: Do not be afraid; I am First and Last, 18 and alive; and he was dead, and behold, he is alive forever and ever.

The New Testament tells us that Jesus took a direct part in the creation of the earth and heaven:

Col. 1:16 For by Him all things were created, that are in heaven and that are on earth, visible and invisible: whether thrones, or dominions, or principalities, or powers - all things were created by Him and for Him.(see also John 1:3).

And the Gospel of Matthew confirms that, as shown in the book of the prophet Isaiah, the Spirit could send the Son. The Spirit of Jesus sent into the desert for testing before responsible ministry:

Matt. 4:1 Then Jesus was led up (in the original – to bring, to send) by the Spirit into the wilderness, to be tempted by the devil.

That is, in Isa. 48:12 we see a mention of the Holy Trinity - together at the same time three persons of the Divine celestial beings. Also, several persons of God in His unity (as we perceive the Holy Trinity today) are always mentioned when talking about the Creator. Starting from the first page of the Bible, the word God in the original is used everywhere in the plural, and the verb that describes His actions is in the singular. Jewish theologians still do not find complete unity in the explanation this fact, suggesting that God here speaks of Himself together with the Angels. Although then it seems necessary to admit that Angels and God have the same nature, because Scripture says that God created man “in OUR likeness”…

Gen.1:26 And God said (plural): Let us create (singular) man in Our image in Our likeness

Thus, seeing in the Old Testament the obvious “plurality” of God with His unity, and delving into the message of the New Testament, it is not difficult to come to the conclusion that the Bible teaches about the Divine Holy Trinity.

In the text of the New Testament itself, the Holy Trinity is also repeatedly mentioned together. Look, Jesus asks to baptize believers in the name of the Father, Son and Spirit:

Matt. 28:19 Go therefore and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit

The Apostle Paul also specifically points to the division of functions in the Holy Trinity, although he does not dwell on the concept of the Trinity in his letters:

2 Cor. 13:13 The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with you all. Amen.

Jehovah's Witnesses do not recognize the Holy Trinity. They do not consider the Holy Spirit to be a person, but perceive Him simply as Divine energy, which naturally excludes the concept of the Trinity. I will write about the Holy Spirit later, but first we will talk about Jesus...

Valery Tatarkin

Jesus Christ Lord God >>