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The Trinity: Three Persons in One Nature | Frank Sheed |
From Theology and Sanity | Ignatius Insight
The notion is unfortunately widespread that the mystery of
the Blessed Trinity is a mystery of mathematics, that is to say, of how one can
equal three. The plain Christian accepts the doctrine of the Trinity; the
"advanced" Christian rejects it; but too often what is being accepted
by the one and rejected by the other is that one equals three. The believer
argues that God has said it, therefore it must be true; the rejecter argues it
cannot be true, therefore God has not said it. A learned non-Catholic divine,
being asked if he believed in the Trinity, answered, "I must confess that
the arithmetical aspect of the Deity does not greatly interest me"; and if
the learned can think that there is some question of arithmetic involved, the
ordinary person can hardly be expected to know any better.
(i) Importance of the doctrine of the Trinity
Consider what happens when a believer in the doctrine is
suddenly called upon to explain it — and note that unless he is forced
to, he will not talk about it at all: there is no likelihood of his being so
much in love with the principal doctrine of his Faith that he will want to tell people about it. Anyhow, here he is: he
has been challenged, and must say something. The dialogue runs something like
"Well, you see, there are three persons in one nature."
"Tell me more."
"Well, there is God the Father, God the Son, God the Holy Spirit."
"Ah, I see, three gods."
"Oh, no! Only one God."
"But you said three: you called the Father God, which is one; and you
called the Son God, which makes two; and you called the Holy Spirit God, which makes
Here the dialogue form breaks down. From the believer's
mouth there emerges what can only be called a soup of words, sentences that
begin and do not end, words that change into something else halfway. This goes
on for a longer or shorter time. But finally there comes something like:
"Thus, you see, three is one and one is three." The questioner not
unnaturally retorts that three is not one nor one three. Then comes the
believer's great moment. With his eyes fairly gleaming he cries: "Ah,
that is the mystery. You have to have faith."
Now it is true that the doctrine of the Blessed Trinity is a
mystery, and that we can know it only by faith. But what we have just been
hearing is not the mystery of the Trinity; it is not the mystery of anything,
it is wretched nonsense. It may be heroic faith to believe it, like the man
Wished there were four of 'em
or it may be total intellectual unconcern - God has revealed
certain things about Himself, we accept the fact that He has done so, but find
in ourselves no particular inclination to follow it up. God has told us that
He is three persons in one Divine nature, and we say "Quite so", and
proceed to think of other matters - last week's Retreat or next week's
Confession or Lent or Lourdes or the Church's social teaching or foreign
missions. All these are vital things, but compared with God Himself, they are
as nothing: and the Trinity is God Himself. These other things must be
thought about, but to think about them exclusively and about the Trinity not at
all is plain folly. And not only folly, but a kind of insensitiveness, almost
a callousness, to the love of God. For the doctrine of the Trinity is the
inner, the innermost, life of God, His profoundest secret. He did not have to
reveal it to us. We could have been saved without knowing that ultimate truth.
In the strictest sense it is His business, not ours. He revealed it to us
because He loves men and so wants not only to be served by them but truly
known. The revelation of the Trinity was in one sense an even more certain
proof than Calvary that God loves mankind. To accept it politely and think no
more of it is an insensitiveness beyond comprehension in those who quite
certainly love God: as many certainly do who could give no better statement of
the doctrine than the believer in the dialogue we have just been considering.
That he might believe more of
How did we reach this curious travesty of the supreme truth
about God? The short statement of the doctrine is, as we have heard all our
lives, that there are three persons in one nature. But if we attach no meaning
to the word person, and no meaning to
the word nature, then both the
nouns have dropped out of our definition, and we are left only with the numbers
three and one, and get along as best we can with these. Let us agree that
there may be more in the mind of the believer than he manages to get said: but
the things that do get said give a pretty strong impression that his notion of
the Trinity is simply a travesty. It does him no positive harm provided he
does not look at it too closely; but it sheds no light in his own soul: and
his statement of it, when he is driven to make a statement, might very well
extinguish such flickering as there may be in others. The Catholic whose faith
is wavering might well have it blown out altogether by such an explanation of
the Trinity as some fellow Catholic of stronger faith might feel moved to give:
and no one coming fresh to the study of God would be much encouraged.
(ii) "Person" and "Nature"
Let us come now to a consideration of the doctrine of the
Blessed Trinity to see what light there is in it for us, being utterly
confident that had there been no light for us, God would not have revealed it
to us. There would be a rather horrible note of mockery in telling us
something of which we can make nothing. The doctrine may be set out in four
In the one divine Nature, there are three Persons - the
Father, the Son, and the Holy Spirit.
The Father is not the Son, the Son is not the Holy Spirit,
the Holy Spirit is not the Father: no one of the Persons is either of the
The Father is God, the Son is God, the Holy Spirit is God.
There are not three Gods but one God.
We have seen that the imagination cannot help here.
Comparisons drawn from the material universe are a hindrance and no help. Once
one has taken hold of this doctrine, it is natural enough to want to utter it
in simile and metaphor - like the lovely lumen de lumine, light from light, with which the Nicene Creed
phrases the relation of the Son to the Father. But this is for afterward,
poetical statement of a truth known, not the way to its knowledge. For that,
the intellect must go on alone. And for the intellect, the way into the
mystery lies, as we have already suggested, in the meaning of the words
"person" and "nature". There is no question of arithmetic
involved. We are not saying three persons in one person, or three natures in
one nature; we are saying three persons in one nature. There is not even the
appearance of an arithmetical problem. It is for us to see what person is and
what nature is, and then to consider what meaning there can be in a nature
totally possessed by three distinct persons.
The newcomer to this sort of thinking must be prepared to
work hard here. It is a decisive stage of our advance into theology to get
some grasp of the meaning of nature and
the meaning of person.
Fortunately the first stage of our search goes easily enough. We begin with
ourselves. Such a phrase as "my nature" suggests that there is a
person, I, who possesses a nature. The person could not exist without his
nature, but there is some distinction all the same; for it is the person who
possesses the nature and not the other way round.
One distinction we see instantly. Nature answers the
question what we are; person answers the
question who we are. Every being
has a nature; of every being we may properly ask, What is it? But not every
being is a person: only rational beings are persons. We could not properly
ask of a stone or a potato or an oyster, Who is it?
By our nature, then, we are what we are. It follows that by
our nature we do what we do: for every being acts according to what it is.
Applying this to ourselves, we come upon another distinction between person and
nature. We find that there are many things, countless things, we can do. We
can laugh and cry and walk and talk and sleep and think and love. All these
and other things we can do because as human beings we have a nature which makes
them possible. A snake could do only one of them - sleep. A stone could do
none of them. Nature, then, is to be seen not only as what we are but as the
source of what we can do.
But although my nature is the source of all my actions, although
my nature decides what kind of operations are possible for me, it is not my
nature that does them: I do them, I the person. Thus both person and nature
may be considered sources of action, but in a different sense. The person is
that which does the actions, the nature is that by virtue of which the actions
are done, or, better, that from which the actions are drawn. We can express
the distinction in all sorts of ways. We can say that it is our nature to do certain things,
but that we do them. We can say that we operate in or according to our nature. In this light we see why the philosophers speak of
a person as the center of attribution in a rational nature: whatever is done
in a rational nature or suffered in a rational nature or any way experienced in
a rational nature is done or suffered or experienced by the person whose nature
Thus there is a reality in us by which we are what we are: and there is a reality in us by which we
are who we are. But as to
whether these are two really distinct realities, or two levels of one reality,
or related in some other way, we cannot see deep enough into ourselves to know
with any sureness. There is an obvious difference between beings of whom you
can say only what they are and
the higher beings of whom you can say who they are as well. But in these latter - even in ourselves, of whom we
have a great deal of experience - we see only darkly as to the distinction
between the what and the who. Of our nature in its root reality we have only a
shadowy notion, and of our self a notion more shadowy still. If someone - for
want of something better to say - says: "Tell me about yourself", we
can tell her the qualities we have or the things we have done; but of the self that has the qualities and has done the things, we
cannot tell her anything. We cannot bring it under her gaze. Indeed we cannot
easily or continuously bring it under our own. As we turn our mind inward to
look at the thing we call "I", we know that there is something there,
but we cannot get it into any focus: it does not submit to being looked at
very closely. Both as to the nature that we ourselves have and the person that
we ourselves are, we are more in darkness than in light. But at least we have certain things clear: nature says what we are, person says who we are. Nature is the source of our operations,
person does them.
Now at first sight it might seem that this examination of
the meaning of person and nature has not got us far toward an understanding of
the Blessed Trinity. For although we have been led to see a distinction
between person and nature in us, it seems clearer than ever that one nature can
be possessed and operated in only by one person. By a tremendous stretch, we
can just barely glimpse the possibility of one person having more than one
nature, opening up to him more than one field of operation. But the intellect
feels baffled at the reverse concept of one nature being totally
"wielded", much less totally possessed, by more than one person. Now
to admit ourselves baffled by the notion of three persons in the one nature of
God is an entirely honorable admission of our own limitation; but to argue that
because in man the relation of one nature to one person is invariable,
therefore the same must be the relation in God, is a defect in our thinking.
It is indeed an example of that anthropomorphism, the tendency to make God in
the image of man, which we have already seen hurled in accusation at the
Christian belief in God.
Let us look more closely at this idea. Man is made in the
image and likeness of God. Therefore it is certain that man resembles God.
Yet we can never argue with certainty from an image to the original of the
image: we can never be sure that because the image is thus and so, therefore
the original must be thus and so. A statue may be an extremely good statue of
a man. But we could not argue that the man must be a very rigidman, because
the statue is very rigid. The statue is rigid, not because the man is rigid,
but because stone is rigid. So also with any quality you may observe in an
image: the question arises whether that quality is there because the original
was like that or because the material of which the image is made is like that.
So with man and God. When we learn anything about man, the question always
arises whether man is like that because God is like that, or because that is
the best that can be done in reproducing the likeness of God in a being created
of nothing. Put quite simply, we have always to allow for the necessary
scaling down of the infinite in its finite likeness.
Apply this to the question of one person and one nature,
which we find in man. Is this relation of one-to-one the result of something
in the nature of being, or simply of something in the nature of finite being?
With all the light we can get on the meaning of person and of nature even in
ourselves, we have seen that there is still much that is dark to us: both
concepts plunge away to a depth where the eye cannot follow them. Even of our
own finite natures, it would be rash to affirm that the only possible relation
is one person to one nature. But of an infinite nature, we have no experience
at all. If God tells us that His own infinite nature is totally possessed by
three persons, we can have no grounds for doubting the statement, although we
may find it almost immeasurably difficult to make any meaning of it. There is
no difficulty in accepting it as true, given our own inexperience of what it is
to have an infinite nature and God's statement on the subject; there is not
difficulty, I say, in accepting it as true; the difficulty lies in seeing what
it means. Yet short of seeing some meaning in it, there is no point in having
it revealed to us; indeed, a revelation that is only darkness is a kind of
contradiction in terms.
(iii) Three Persons - One God
Let us then see what meaning, - that is to say, what light,
- we can get from what has been said so far. The one infinite nature is
totally possessed by three distinct persons. Here we must be quite accurate:
the three persons are distinct, but not separate; and they do not share the
divine nature, but each possesses it totally.
At this first beginning of our exploration of the supreme
truth about God, it is worth pausing a moment to consider the virtue of
accuracy. There is a feeling that it is a very suitable virtue for
mathematicians and scientists, but cramping if applied to operations more
specifically human. The young tend to despise it as a kind of tidiness, a
virtue proper only to the poor-spirited. And everybody feels that it limits
the free soul. It is in particular disrepute as applied to religion, where it
is seen as a sort of anxious weighing and measuring that is fatal to the
impetuous rush of the spirit. But in fact, accuracy is in every field the key
to beauty: beauty has no greater enemy than rough approximation. Had
Cleopatra's nose been shorter, says Pascal, the face of the Roman Empire and so
of the world would have been changed: an eighth of an inch is not a lot: a lover,
you would think, would not bother with such close calculation; but her nose was
for her lovers the precise length for beauty: a slight inaccuracy would have
spoiled everything. It is so in music, it is so in everything: beauty and
accuracy run together, and where accuracy does not run, beauty limps.
Returning to the point at which this digression started: we
must not say three separate persons, but three distinct persons, because
although they are distinct - that is to say, no one of them is either of the
others - yet they cannot be separated, for each is what he is by the total
possession of the one same nature: apart from that one same nature, no one of
the three persons could exist at all. And we must not use any phrase which
suggests that the three persons share
the Divine Nature. For we have seen that in the Infinite there is utter
simplicity, there are no parts, therefore no possibility of sharing. The
infinite Divine Nature can be possessed only in its totality. In the words of
the Fourth Council of the Lateran, "There are three persons indeed, but
one utterly simple substance, essence, or nature."
Summarizing thus far, we may state the doctrine in this way:
the Father possesses the whole nature of God as His Own, the Son possesses the
whole nature of God as His Own, the Holy Spirit possesses the whole nature of
God as His Own. Thus, since the nature of any being decides what the being is,
each person is God, wholly and therefore equally with the others. Further, the
nature decides what the person can do: therefore, each of the three persons
who thus totally possess the Divine Nature can do all the things that go with
All this we find in the Preface for the Mass on the Feast of
the Holy Trinity: "Father, all-powerful and ever-living God, ... we
joyfully proclaim our faith in the mystery of your Godhead ...: three Persons
equal in majesty, undivided in splendor, yet one Lord, one God, ever to be
adored in your everlasting glory."
To complete this first stage of our inquiry, let us return
to the question which, in our model dialogue above, produced so much
incoherence from the believer - if each of the three persons is wholly God, why
not three Gods? The reason why we cannot say three Gods becomes clear if we
consider what is meant by the parallel phrase, "three men". That
would mean three distinct persons, each possessing a human nature. But note
that, although their natures would be similar, each would have his own. The
first man could not think with the second man's intellect, but only with his
own; the second man could not love with the third's will, but only with his
own. The phrase "three men" would mean three distinct persons, each
with his own separate human nature, his own separate equipment as man; the
phrase "three gods" would mean three distinct persons, each with his
own separate Divine Nature, his own separate equipment as God. But in the
Blessed Trinity, that is not so. The three Persons are God, not by the
possession of equal and similar natures, but by the possession of one single
nature; they do in fact, what our three men could not do, know with the same
intellect and love with the same will. They are three Persons, but they are
not three Gods; they are One God.
Related Ignatius Insight Book Excerpts:
The Incarnation | Frank Sheed
The Problem of Life's Purpose | Frank Sheed
The Trinity and the Nature of Love | Fr. Christopher Rengers
The Creed and the Trinity | Henri de Lubac
Father, Son, and Spirit--So What's In A Name? | Deborah Belonick
The Ministry of the Bishop in Relation to the Blessed Trinity | Cardinal Francis George, O.M.I
The Reality of God": Benedict XVI on the Trinity | Fr. James V. Schall, S.J.
Eternal Security? A Trinitarian Apologetic for Perseverance | Freddie Stewart, Jr.
Jean Daniélou and the "Master-Key to Christian Theology" | Carl E. Olson
God's Eros Is Agape | Fr. James V. Schall, S.J.
First Musings on Benedict XVI's First Encyclical | Fr. Joseph Fessio, S.J.
Some Comments on Deus Caritas Est | Mark Brumley
Love Alone is Believable: Hans Urs von Balthasar's Apologetics | Fr. John R. Cihak
Understanding The Hierarchy of Truths | Douglas Bushman, S.T.L.
Sheed (1897-1981) was an Australian of Irish descent. A law student,
he graduated from Sydney University in Arts and Law, then moved in 1926,
with his wife Maisie Ward, to London. There they founded the well-known
Catholic publishing house of Sheed & Ward in 1926, which published some
of the finest Catholic literature of the first half of the twentieth century.
Known for his sharp mind and clarity of expression, Sheed became one of
the most famous Catholic apologists of the century. He was an outstanding
street-corner speaker who popularized the Catholic Evidence Guild in both
England and America (where he later resided). In 1957 he received a doctorate
of Sacred Theology honoris causa authorized by the Sacred Congregation
of Seminaries and Universities in Rome.
Although he was a cradle Catholic, Sheed was a central figure in what he
called the "Catholic Intellectual Revival," an influential and
loosely knit group of converts to the Catholic Faith, including authors
such as G.K. Chesterton, Evelyn
Waugh, Arnold Lunn, and Ronald Knox.
Sheed wrote several books, the best known being Theology
and Sanity, A
Map of Life, Theology for Beginners and To
Know Christ Jesus. He and Maise also compiled the Catholic Evidence
Training Outlines, which included his notes for training outdoor speakers
and apologists and is still a valuable tool for Catholic apologists and
catechists (and is available through the Catholic Evidence Guild).
For more about Sheed, visit his IgnatiusInsight.com
the Insight Scoop Blog and read the latest posts and comments by
IgnatiusInsight.com staff and readers about current events, controversies,
and news in the Church!
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