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Orthodox Doctrine (Summary of Christian Divinity)
Metropolitan Platon of Moscow, tr. Pinkerton, 1814
9. Part 2, Section 9: Of the Mystery of the Holy Trinity
The most holy faith of the gospel, first teaches us, that God is one in essence, but in three persons: The Father, uncreated; the Son, inexplicably, and from eternity, begotten of the Father; and the Holy Ghost from the same Father, incomprehensibly proceeding, served, reverenced, and glorified in one indivisible worship.
1. Our reason acknowledges that there is a God, that he is one, and so on concerning the rest of his attributes: and faith also instructs us in the same thing; for faith can never be in opposition to sound reason. Between the knowledge which we have of God through reason, and the knowledge which we attain of him through faith, there is this difference, that the former is founded on proofs which our reason finds in the connection of things, while the latter is founded on the true word of God.
The knowledge of faith is most perfect, and far removed from every kind of doubt; for sooner may we be deceived by the most acute reasonings of men, than that the word of God should ever deceive us. Here it were necessary to prove the being of a God, and to point out particularly the nature of his attributes; but on these points we have already been particular enough in the first Part.
2. The Holy Faith reveals to us the most exalted mystery of the Holy Trinity, that is, That God is one in essence in three persons, God the Father, God the Son, and God the Holy Ghost: yet not three Gods but one God, because one in essence. The Father is Lord, the Son is Lord, the Holy Ghost is Lord: yet not three Lords, but one Lord. The Father is Almighty, the Son is Almighty, and the Holy Ghost is Almighty: yet not three Almighties, but one Almighty God. I believe in God the Father, I believe in God the Son, I believe in God the Holy Ghost: yet not three faiths, but one faith. I worship God the Father, I worship God the Son, I worship God the Holy Ghost: yet not three worships, but one worship, one reverence, one adoration, one glorifying of the Holy Trinity.
The Father is neither created nor begotten; the Son is not created, but begotten of the Father; the Holy Ghost is neither created nor begotten, but proceeding from the Father. The begetting of the Son of God is from all eternity; the proceeding of the Holy Ghost is also from all eternity.
The manner in which the Son of God was begotten is incomprehensible to our reason, and the manner of the Holy Ghost’s proceeding is also incomprehensible; but simply without attempting to comprehend it, I submit with the most profound reverence, and I believe the truth of the divine revelation. This is one of the most hidden mysteries; however, the word of God in the strongest terms assures us of it. We are baptized in the name of the Father, of the Son, and of the Holy Ghost, Matth. xxviii. 19. At the baptism of the Saviour, our heavenly Father bore testimony concerning his only begotten Son, who completed the work of our salvation upon earth; and the Holy Ghost, in the likeness of a dove, lighted upon him, Matth. iii. 16, 17. In the Gospel of John, it is also written, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me,” xv. 26. Also, in many other parts, both of the Old and New Testament, titles, and honours, and wisdom, and power, and other attributes which are applicable to God alone, are ascribed to the Son of God and to the Holy Ghost.
We ought not to be surprised, that this exalted mystery is incomprehensible to our weak reason; for our comprehension is so very limited, that we must confess, with Solomon, “Hardly do we guess aright at things that are upon earth, and with labour do we find the things that are at hand: but the things that are in heaven, who hath searched out? And thy counsel, who hath known, except thou give wisdom, and send thy Holy Spirit from above?” Wisdom of Solomon, ix. 16, 17. However, for our consolation, and to calm our thoughts, the Holy Spirit comforts us with the promise, that he will at a future period, in the blessed world above, fully enlighten our understandings. That which we now perceive darkly, as through a glass, we shall then perceive clearly and openly; and we shall rejoice in receiving a sufficient reward for our persevering patience in the faith. “Now, I know in part; but then shall I know, even as also I am known,” 1 Cor. xiii. 12. “But we know that when he shall appear, we shall be like him; for we shall see him as he is,” 1 John iii. 2.