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What vs. Who: One Being, Three Persons

God is one what, one being, and three whos: the Father, the Son, and the Holy Spirit. Three persons who share one being are not three gods.

Updated 2026-10-11 · Christianity

Author Paul Ambrose · GitHub

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καὶ kai And καί conjunction — “And” G2532 and, even, also, namely. This verse uses “and”. And

νῦν nun now νῦν adverb — “now” G3568 adv. (a) of time: just now, even now; just at hand, immediately, (b) of logical connection: now then, (c) in commands and appeals: at this instant. This verse uses “now”. now

δόξασόν doxason glorify δοξάζω (doxazō) verb, aorist active imperative, 2nd person singular — “glorify”, a single action G1392 I glorify, honor, bestow glory on. This verse uses “glorify”. glorify

με me I ἐγώ (egṓ) personal pronoun, accusative, singular — “I”, the object form G1473 I, the first-person pronoun. Strong’s files this form under G3165 (μέ). me

σύ su you σύ personal pronoun, nominative, singular — “you”, the subject form G4771 you.

πάτερ pater father πατήρ (patēr) noun, vocative, singular, masculine — “father”, the calling form G3962 father, (Heavenly) Father, ancestor, elder, senior. This verse uses “father”.

παρὰ para with παρά preposition — “with” G3844 gen: from; dat: beside, in the presence of; acc: alongside of. with

σεαυτῷ seautō yourself σεαυτοῦ (seautoû) personal pronoun, dative, singular, masculine — “yourself”, the to- or for-form G4572 Strong’s files this form under G4771 (σύ). thine own self

τῇ tē the ὁ (ho) article, dative, singular, feminine — “the”, the to- or for-form G3588 the, the definite article.

δόξῃ doxē with the glory δόξα (doxa) noun, dative, singular, feminine — “with the glory”, the to- or for-form G1391 honor, renown; glory, an especially divine quality, the unspoken manifestation of God, splendor. with the glory

ᾗ hē which ὅς (hos) relative pronoun, dative, singular, feminine — “which”, the to- or for-form G3739 who, which, what, that. This verse uses “which”. which

εἶχον eichon I had ἔχω (echō) Greek uses a different stem for this verb’s past forms. verb, imperfect active indicative, 1st person singular — “I had”, an ongoing action in the past G2192 I have, hold, possess. I had

πρὸ pro before πρό preposition — “before” G4253 (a) of place: before, in front of, (b) of time: before, earlier than. before

κόσμον kosmon world κόσμος (kosmos) noun, accusative, singular, masculine — “world”, the object form G2889 the world, universe; worldly affairs; the inhabitants of the world; adornment. the world

εἶναι einai to exist εἰμί (eimí) verb, present active infinitive — “to exist”, an ongoing or repeated action G1510 I am, exist. Strong’s files this form under G1511 (εἶναι, exist). was

Ἐν en In ἐν preposition — “In” G1722 in, on, among. In

ἀρχῇ archē beginning ἀρχή noun, dative, singular, feminine — “beginning”, the to- or for-form G746 (a) rule (kingly or magisterial), (b) plur: in a quasi-personal sense, almost: rulers, magistrates, (c) beginning. This verse uses “beginning”. the beginning

λόγος logos Word λόγος noun, nominative, singular, masculine — “Word”, the subject form G3056 a word, speech, divine utterance, analogy. the Word

πρὸς pros with πρός preposition — “with” G4314 to, towards, with. This verse uses “with”. with

θεόν theon God θεός (theos) noun, accusative, singular, masculine — “God”, the object form G2316 (a) God, (b) a god, generally. This verse uses “God”. God

δὲ de but δέ conjunction — “but” G1161 a weak adversative particle, generally placed second in its clause; but, on the other hand, and. This verse uses “but”.

υἱόν huion Son υἱός (huios) noun, accusative, singular, masculine — “Son”, the object form G5207 a son, descendent. the Son

θρόνος thronos throne θρόνος noun, nominative, singular, masculine — “throne”, the subject form G2362 a (king's) throne, seat; meton: power, dominion; a potentate. throne

εἰς eis toward εἰς preposition — “toward” G1519 into, in, unto, to, upon, towards, for, among.

αἰῶνα aiōna an age αἰών (aiōn) noun, accusative, singular, masculine — “an age”, the object form G165 an age, a cycle (of time), especially of the present age as contrasted with the future age, and of one of a series of ages stretching to infinity. This verse uses “an age”.

ῥάβδος rhabdos rod ῥάβδος noun, nominative, singular, feminine — “rod”, the subject form G4464 a rod, staff, staff of authority, scepter.

εὐθύτητος euthutētos righteousness εὐθύτης (euthutēs) noun, genitive, singular, feminine — “righteousness”, the of-form G2118 straightness, uprightness.

βασιλείας basileias kingdom βασιλεία (basileia) noun, genitive, singular, feminine — “kingdom”, the of-form G932 kingship, sovereignty, authority, rule, especially of God, both in the world, and in the hearts of men; hence: kingdom, in the concrete sense. This verse uses “kingdom”. kingdom

ἀπαύγασμα apaugasma brightness ἀπαύγασμα noun, nominative, singular, neuter — “brightness”, the subject form G541 a light flashing forth (from), radiation, gleam. the brightness

χαρακτὴρ charaktēr express image χαρακτήρ noun, nominative, singular, masculine — “express image”, the subject form G5481 an impression, representation, exact reproduction; a graving-tool. the express image

ὑποστάσεως hupostaseōs person ὑπόστασις (hupostasis) noun, genitive, singular, feminine — “person”, the of-form G5287 (lit: an underlying), (a) confidence, assurance, (b) a giving substance (or reality) to, or a guaranteeing, (c) substance, reality. person

αὐτοῦ autou of his αὐτός (autos) personal pronoun, genitive, singular, masculine — “of his”, the of-form G846 he, she, it, they, them, same. of his

φέρων pherōn to bear φέρω (pherō) verb, present active participle, nominative, singular, masculine — “to bear”, an ongoing or repeated action G5342 I carry, bear, bring; I conduct, lead; perhaps: I make publicly known. This verse uses “bear”.

τε te and τέ conjunction — “and” G5037 and, both. This verse uses “and”.

πάντα panta all πᾶς (pas) adjective, accusative, plural, neuter — “all”, the object form G3956 all, the whole, every kind of. This verse uses “all”.

ῥήματι rhēmati declaration ῥῆμα (rhēma) noun, dative, singular, neuter — “declaration”, the to- or for-form G4487 a thing spoken, (a) a word or saying of any kind, as command, report, promise, (b) a thing, matter, business.

δυνάμεως dunameōs power δύναμις (dunamis) noun, genitive, singular, feminine — “power”, the of-form G1411 (a) physical power, force, might, ability, efficacy, energy, meaning (b) plur: powerful deeds, deeds showing (physical) power, marvelous works. This verse uses “power”. power

δι’ di by διά (dia) preposition — “by” G1223 (a) gen: through, throughout, by the instrumentality of, (b) acc: through, on account of, by reason of, for the sake of, because of. by

αὑτοῦ hautou himself ἑαυτοῦ (heautou) personal pronoun, genitive, singular, masculine — “himself”, the of-form G1438 himself, herself, itself. This verse uses “himself”. himself

καθαρισμὸν katharismon cleansing καθαρισμός (katharismos) noun, accusative, singular, masculine — “cleansing”, the object form G2512 cleansing, purifying, purification, literal, ceremonial, or moral; met: expiation. This verse uses “cleansing”.

ἁμαρτιῶν hamartiōn sins ἁμαρτία (hamartia) noun, genitive, plural, feminine — “sins”, the of-form G266 prop: missing the mark; hence: (a) guilt, sin, (b) a fault, failure (in an ethical sense), sinful deed. sins

ποιησάμενος poiēsamenos to do ποιέω (poieō) verb, aorist middle participle, nominative, singular, masculine — “to do”, a single action G4160 (a) I make, manufacture, construct, (b) I do, act, cause.

ἐκάθισεν ekathisen sat down καθίζω (kathizō) verb, aorist active indicative, 3rd person singular — “sat down”, a single action G2523 (a) trans: I make to sit; I set, appoint, (b) intrans: I sit down, am seated, stay. sat down

δεξιᾷ dexia right hand δεξιός (dexios) adjective, dative, singular, feminine — “right hand”, the to- or for-form G1188 on the right hand, right hand, right. This verse uses “right hand”. the right hand

μεγαλωσύνης megalōsunēs of the Majesty μεγαλωσύνη (megalōsunē) noun, genitive, singular, feminine — “of the Majesty”, the of-form G3172 (divine) majesty, greatness. of the Majesty

ὑψηλοῖς hupsēlois high ὑψηλός (hupsēlos) adjective, dative, plural, masculine — “high”, the to- or for-form G5308 high, lofty. This verse uses “high”. high

πίστις pistis faith πίστις noun, nominative, singular, feminine — “faith”, the subject form G4102 faith, belief, trust, confidence; fidelity, faithfulness. This verse uses “faith”.

ἐλπιζομένων elpizomenōn of things hoped for ἐλπίζω (elpizō) verb, present passive participle, genitive, plural, neuter — “of things hoped for”, an ongoing or repeated action G1679 I hope, hope for, expect, trust. of things hoped for

πραγμάτων pragmatōn of things πρᾶγμα (pragma) noun, genitive, plural, neuter — “of things”, the of-form G4229 a thing done, a deed, action; a matter, an affair. of things

ἔλεγχος elenchos rebuke ἔλεγχος noun, nominative, singular, masculine — “rebuke”, the subject form G1650 a proof, possibly: a persuasion; reproof.

οὐ ou not οὐ adverb — “not” G3756 no, not. not

βλεπομένων blepomenōn seen βλέπω (blepō) verb, present passive participle, genitive, plural, neuter — “seen”, an ongoing or repeated action G991 (primarily physical), I look, see, perceive, discern. seen

μή mē not μή conjunction — “not” G3361 not, lest. This verse uses “not”.

πως pōs Lest πώς adverb — “Lest” G4458 how Lest

ἐὰν ean if ἐάν conjunction — “if” G1437 if. if

ἔλθωσιν elthōsin come ἔρχομαι (erchomai) Greek uses a different stem for this verb’s past forms. verb, aorist active subjunctive, 3rd person plural — “come”, a single action G2064 I come, go. come

σὺν sun with σύν preposition — “with” G4862 with. with

Μακεδόνες makedones Macedonian Μακεδών (makedōn) noun, nominative, plural, masculine — “Macedonian”, the subject form G3110 a Macedonian, an inhabitant of the Roman province Macedonia.

εὕρωσιν heurōsin find εὑρίσκω (heuriskō) verb, aorist active subjunctive, 3rd person plural — “find”, a single action G2147 I find, learn, discover, especially after searching. find

ἀπαρασκευάστους aparaskeuastous unprepared ἀπαρασκεύαστος (aparaskeuastos) adjective, accusative, plural, masculine — “unprepared”, the object form G532 unprepared. unprepared

καταισχυνθῶμεν kataischunthōmen ) should be ashamed καταισχύνω (kataischunō) verb, aorist passive subjunctive, 1st person plural — “) should be ashamed”, a single action G2617 I shame, disgrace, bring to shame, put to utter confusion, frustrate. ) should be ashamed

ἵνα hina in order that ἵνα conjunction — “in order that” G2443 in order that, so that. This verse uses “in order that”.

λέγωμεν legōmen we may say λέγω (legō) verb, present active subjunctive, 1st person plural — “we may say”, an ongoing or repeated action G3004 (denoting speech in progress), (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command. This verse uses “say”.

ταύτῃ tautē this οὗτος (houtos) demonstrative pronoun, dative, singular, feminine — “this”, the to- or for-form G3778 this; he, she, it. This verse uses “this”.

καυχήσεως kauchēseōs boasting καύχησις (kauchēsis) noun, genitive, singular, feminine — “boasting”, the of-form G2746 the act of boasting, glorying, exultation. boasting

παράκλητος paraklētos Comforter παράκλητος noun, nominative, singular, masculine — “Comforter”, the subject form G3875 (a) an advocate, intercessor, (b) a consoler, comforter, helper, (c) Paraclete. This verse uses “comforter”. the Comforter

πνεῦμα pneuma Ghost πνεῦμα noun, nominative, singular, neuter — “Ghost”, the subject form G4151 wind, breath, spirit. Ghost

ἅγιον hagion holy ἅγιος (hagios) adjective, nominative, singular, neuter — “holy”, the subject form G40 set apart by (or for) God, holy, sacred. This verse uses “holy”.

πέμψει pempsei will send πέμπω (pempō) verb, future active indicative, 3rd person singular — “will send”, an action still ahead G3992 I send, transmit, permit to go, put forth. will send

ὀνόματί onomati name ὄνομα (onoma) noun, dative, singular, neuter — “name”, the to- or for-form G3686 name, character, fame, reputation. This verse uses “name”. name

ἐκεῖνος ekeinos he ἐκεῖνος demonstrative pronoun, nominative, singular, masculine — “he”, the subject form G1565 that, that one there, yonder. he

διδάξει didaxei to teach διδάσκω (didaskō) verb, future active indicative, 3rd person singular — “to teach”, an action still ahead G1321 I teach, direct, admonish.

ὑπομνήσει hupomnēsei bring ὑπομιμνῄσκω (hupomimnēskō) verb, future active indicative, 3rd person singular — “bring”, an action still ahead G5279 I remind; pass: I remember, call to mind. bring

χάρις charis grace χάρις noun, nominative, singular, feminine — “grace”, the subject form G5485 (a) grace, as a gift or blessing brought to man by Jesus Christ, (b) favor, (c) gratitude, thanks, (d) a favor, kindness. This verse uses “grace”. The grace

κυρίου kuriou of the Lord κύριος (kurios) noun, genitive, singular, masculine — “of the Lord”, the of-form G2962 lord, master, sir; the Lord. This verse uses “lord”. of the Lord

Ἰησοῦ iēsou Jesus Ἰησοῦς (iēsous) noun, genitive, singular, masculine — “Jesus”, the of-form G2424 Jesus; the Greek form of Joshua; Jesus, son of Eliezer; Jesus, surnamed Justus. Jesus

Χριστοῦ christou Christ Χριστός (christos) noun, genitive, singular, masculine — “Christ”, the of-form G5547 anointed; the Messiah, the Christ. Christ

ἀγάπη agapē love ἀγάπη noun, nominative, singular, feminine — “love”, the subject form G26 love, benevolence, good will, esteem; plur: love-feasts. the love

κοινωνία koinōnia communion κοινωνία noun, nominative, singular, feminine — “communion”, the subject form G2842 (lit: partnership) (a) contributory help, participation, (b) sharing in, communion, (c) spiritual fellowship, a fellowship in the spirit. This verse uses “communion”. the communion

μετὰ meta be with μετά preposition — “be with” G3326 (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives. This verse uses “with”. be with

ἀμήν amēn Amen ἀμήν interjection — “Amen” G281 verily, truly, amen; at the end of sentences may be paraphrased by: So let it be. This verse uses “amen”. Amen

Τεκνία teknia little children τεκνίον (teknion) noun, vocative, plural, neuter — “little children”, the calling form G5040 a little child. little children

γράφω graphō write I γράφω verb, present active indicative, 1st person singular — “write I”, an ongoing or repeated action G1125 I write; pass: it is written, it stands written (in the scriptures). write I

ἁμάρτητε hamartēte ye sin ἁμαρτάνω (hamartanō) verb, aorist active subjunctive, 2nd person plural — “ye sin”, a single action G264 originally: I miss the mark, hence (a) I make a mistake, (b) I sin, commit a sin (against God); sometimes the idea of sinning against a fellow-creature is present. ye sin

τις tis any man τις interrogative or indefinite pronoun, nominative, singular, masculine — “any man”, the subject form G5100 any one, some one, a certain one or thing. any man

δίκαιον dikaion righteous δίκαιος (dikaios) adjective, accusative, singular, masculine — “righteous”, the object form G1342 just; especially, just in the eyes of God; righteous; the elect (a Jewish idea). This verse uses “righteous”. the righteous

πορευθέντες poreuthentes Go ye πορεύομαι (poreuomai) verb, aorist passive participle, nominative, plural, masculine — “Go ye”, a single action G4198 I travel, journey, go, die. Go ye

οὖν oun therefore οὖν conjunction — “therefore” G3767 therefore, then. This verse uses “therefore”. therefore

μαθητεύσατε mathēteusate and teach μαθητεύω (mathēteuō) verb, aorist active imperative, 2nd person plural — “and teach”, a single action G3100 I make a disciple of, train in discipleship; pass: I am trained, discipled, instructed. and teach

ἔθνη ethnē nations ἔθνος (ethnos) noun, accusative, plural, neuter — “nations”, the object form G1484 a race, people, nation; the nations, heathen world, Gentiles. nations

βαπτίζοντες baptizontes baptizing βαπτίζω (baptizō) verb, present active participle, nominative, plural, masculine — “baptizing”, an ongoing or repeated action G907 lit: I dip, submerge, but specifically of ceremonial dipping; I baptize. baptizing

οὐσίας ousias estate οὐσία (ousia) noun, genitive, singular, feminine — “estate”, the of-form G3776 property, wealth, substance.

If the Trinity is one God, it can be three persons because God is one what and three whos. The what is one being, one essence. The whos are the Father, the Son, and the Holy Spirit. The Trinity is that confession. What Is Oneness Pentecostalism? affirms that Jesus is fully God and teaches that the one God is one person who manifests as Father, Son, and Spirit.

Key Points

Basil of Caesarea says the distinction between οὐσία and ὑπόστασις is the distinction between the general and the particular, as between “the animal” and “the particular man.” (8)
Three humans share one nature and are three beings. In God the three persons are one being. Gregory of Nyssa says the church confesses one God even though the name of Godhead extends through the Holy Trinity. (10)
Water, ice, and steam are one thing in successive states. That picture teaches modalism. A three-leaf clover makes each leaf a part of the plant. That picture teaches partialism.
The creed of 325 says the Son is of one substance, ὁμοούσιον, with the Father. The creed of 381 says he is very God of very God, and that the Holy Ghost is worshipped with the Father and the Son. (11) (12)
The Athanasian Creed says, “Neither confounding the Persons: nor dividing the Substance.” (13)
Deuteronomy 6:4 Deuteronomy 6:4 · King James VersionHear, O Israel: The LORD our God is one LORD:Deuteronomy 6:4 · King James VersionOpen source says the Lord our God is one Lord. Matthew 3:16–17 Matthew 3:16–17 · King James Version^3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: ^3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.Matthew 3:16–17 · King James VersionOpen source, John 17:5 John 17:5 · King James VersionAnd now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.John 17:5 · King James VersionOpen source, and John 14:16–17 John 14:16–17 · King James Version^14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; ^14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.John 14:16–17 · King James VersionOpen source show the Father, the Son, and the Spirit relating. John 1:1 John 1:1 · King James VersionIn the beginning was the Word, and the Word was with God, and the Word was God.John 1:1 · King James VersionOpen source, Acts 5:3–4 Acts 5:3–4 · King James Version^5:3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? ^5:4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.Acts 5:3–4 · King James VersionOpen source, and Hebrews 1:8 Hebrews 1:8 · King James VersionBut unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.Hebrews 1:8 · King James VersionOpen source call the Son and the Spirit God.

What Nature and Person Mean

A nature is the kind of thing something is. A person is the one who has that nature. Peter and John share human nature. Each is a who. The what they share does not make them one man.

Basil writes the same distinction for God, and he states the limit of the comparison by using a creature first. On Letter 236, to Amphilochius:

The distinction between οὐσία and ὑπόστασις is the same as that between the general and the particular; as, for instance, between the animal and the particular man.

In God, he says, the church confesses one essence, so as not to give a variant definition of existence, and a particular hypostasis, so that the conception of Father, Son, and Holy Spirit is without confusion. “The Godhead is common; the fatherhood particular.” The confession he prints is “I believe in God the Father,” and the same pattern for the Son and the Holy Ghost. (8)

The everyday case stops where the illustration stops. The particular man is one being. Three men are three beings who share a nature. Father, Son, and Holy Spirit are three persons who are one being. Counting persons counts whos. It does not count gods.

Why the Water Analogy Teaches Modalism

Water, ice, and steam are one substance in three states. A pitcher is not ice and steam at once. The picture is one thing changing mode. That is the shape of modalism: one person manifesting now as Father, now as Son, now as Spirit. What Is Oneness Pentecostalism? quotes the United Pentecostal Church International on one God revealed as Father, through the Son, and as the Holy Spirit. The 2004 paper says the divine names refer to one and the same being. (16)

Matthew 3:16–17 Matthew 3:16–17 · King James Version^3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: ^3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.Matthew 3:16–17 · King James VersionOpen source does not describe a sequence of states. Jesus is in the water, the Spirit descends, and the Father speaks. The three are present together. (3)

A three-leaf clover divides one plant into three leaves. Each leaf is a part of the clover. The Father would then be a third of God. That is partialism. The Athanasian Creed, quoted below, says the Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods. Each person has the whole divine nature. None is a piece of it.

The Greek Words

Tap οὐσία. In Luke 15:12–13 Luke 15:12–13 · King James Version^15:12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. ^15:13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.Luke 15:12–13 · King James VersionOpen source the word is the younger son’s estate, the property he can spend. The card opens on that New Testament sense. The creeds use the same word for what God is: one being, one essence. The estate in the parable is a created thing that can be divided. The divine οὐσία is not an estate, and it is not divided among the persons. (17) (8)

Tap ὑπόστασις. The New Testament uses the word in more than one way. Hebrews 1:3 Hebrews 1:3 · King James VersionWho being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;Hebrews 1:3 · King James VersionOpen source calls the Son the express image of the Father’s person. Hebrews 11:1 Hebrews 11:1 · King James VersionNow faith is the substance of things hoped for, the evidence of things not seen.Hebrews 11:1 · King James VersionOpen source calls faith the substance of things hoped for. 2 Corinthians 9:4 2 Corinthians 9:4 · King James VersionLest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.2 Corinthians 9:4 · King James VersionOpen source uses it for confidence. The card’s gloss follows the occurrence the index opens. Basil’s letter uses ὑπόστασις for a particular: the Father, the Son, or the Holy Spirit. (7) (8)

ὁμοούσιον is the creed’s word for “of one substance” or “of the same essence.” The New Testament does not use it, so this page has no word card for it. The 325 creed applies it to the Son with the Father. (11)

Nicaea, Constantinople, and the Cappadocians

The Cappadocian Fathers are Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa. After the council of 325 they pressed one essence and three hypostases. This page quotes the letters and orations opened here.

The creed of 325 calls the Son “very God of very God” and “being of one substance (ὁμοούσιον, consubstantialem) with the Father.” It anathematizes anyone who says “there was a time when the Son of God was not.” (11) What Happened at the Council of Nicaea? is that council.

The creed of 381 keeps that substance language. It says the Son is “very God of very God, begotten not made, being of one substance with the Father.” It confesses the Holy Ghost as “the Lord and Giver-of-Life,” who proceeds from the Father, “who with the Father and the Son together is worshipped and glorified.” (12)

Gregory of Nazianzus states the monarchy as more than one person and still one essence. On the Third Theological Oration:

It is, however, a Monarchy that is not limited to one Person, for it is possible for Unity if at variance with itself to come into a condition of plurality; but one which is made of an equality of Nature and a Union of mind, and an identity of motion, and a convergence of its elements to unity — a thing which is impossible to the created nature — so that though numerically distinct there is no severance of Essence.

(9)

Gregory of Nyssa, writing to Ablabius on the title “Not Three Gods,” says, “Therefore we must confess one God, according to the testimony of Scripture, Hear, O Israel, the Lord your God is one Lord, even though the name of Godhead extends through the Holy Trinity.” He compares many gold coins to one gold: the number belongs to the coins, and the nature is one. The limit of that picture is the limit Basil already marked. Each coin is a separate piece. The persons are not three pieces of God. (10)

The Athanasian Sentence

The Athanasian Creed, in Schaff’s Creeds of Christendom, draws both lines at once. On that text:

Neither confounding the Persons: nor dividing the Substance [Essence].

The next sentence says there is one Person of the Father, another of the Son, and another of the Holy Ghost, and that the Godhead of the three is all one. (13) Confounding the persons is modalism: one person under three names. Dividing the substance is three gods: three beings, each with a divine nature of his own.

Schaff’s introduction says the creed states the unity of the divine being and the tri-personality of Father, Son, and Holy Spirit. “God is one in three persons or hypostases, each person expressing the whole fullness of the Godhead, with all his attributes.” He says the word persona is taken neither as a mere mask nor as a separate being, and that this avoids Sabellianism and tritheism. (14)

What the Bible Says

One God. Deuteronomy 6:4 Deuteronomy 6:4 · King James VersionHear, O Israel: The LORD our God is one LORD:Deuteronomy 6:4 · King James VersionOpen source says the Lord our God is one Lord. (1) Isaiah 45:5 Isaiah 45:5 · King James VersionI am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:Isaiah 45:5 · King James VersionOpen source has the Lord say there is no God beside him. (2) The Trinity is that claim.

Three who relate. Matthew 3:16–17 Matthew 3:16–17 · King James Version^3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: ^3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.Matthew 3:16–17 · King James VersionOpen source has the Son in the water, the Spirit descending, and the Father speaking. (3) John 17:5 John 17:5 · King James VersionAnd now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.John 17:5 · King James VersionOpen source has the Son ask the Father to glorify him with the glory he had with the Father before the world was. (4) John 14:16–17 John 14:16–17 · King James Version^14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; ^14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.John 14:16–17 · King James VersionOpen source has the Son ask the Father for another Comforter, the Spirit of truth, and John 14:26 John 14:26 · King James VersionBut the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.John 14:26 · King James VersionOpen source says the Father will send that Comforter in the Son’s name. (4) 2 Corinthians 13:14 2 Corinthians 13:14 · King James VersionThe grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.2 Corinthians 13:14 · King James VersionOpen source names the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost. (5) 1 John 2:1 1 John 2:1 · King James VersionMy little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:1 John 2:1 · King James VersionOpen source says we have an advocate with the Father, Jesus Christ the righteous. (18)

Each called God. John 1:1 John 1:1 · King James VersionIn the beginning was the Word, and the Word was with God, and the Word was God.John 1:1 · King James VersionOpen source says the Word was with God and the Word was God. (4) Acts 5:3–4 Acts 5:3–4 · King James Version^5:3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? ^5:4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.Acts 5:3–4 · King James VersionOpen source has Peter say that Ananias lied to the Holy Ghost, and that the lie was not to men but to God. (6) Hebrews 1:8 Hebrews 1:8 · King James VersionBut unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.Hebrews 1:8 · King James VersionOpen source has the Father address the Son, “Thy throne, O God, is for ever and ever.” (7) Does Jesus Have a God? is the next line of that address, where the Son’s God anoints him. Is the Holy Spirit a Person? stays with the Spirit texts. What Is the Deity of Christ? stays with the Son.

The Modalism Objection and the Three-Gods Objection

One objection says that one God means one person, so Father, Son, and Spirit are ways that one person is revealed. Sabellius, Praxeas, and Noetus taught that pattern, and What Is Oneness Pentecostalism? quotes the UPCI sentences that still teach it, including the 2004 line that the divine names refer to one and the same being. (16) The answer is the relations. The Son prays to the Father. The Father sends the Spirit. An advocate stands with the Father. One speaker taking turns does not ask, send, and stand with himself in those sentences.

The other objection says that three persons means three gods, so one God must be one person, or the Son must not be God. What Do Unitarians Believe? is the covenant that does not require Jesus to be God. Biblical Unitarianism says the Father alone is the one God and Jesus is the human Son. What Is Biblical Unitarianism? quotes that confession. Does 1 Corinthians 8:6 Mean Only the Father Is God? is the verse they put beside the Shema. Jehovah’s Witnesses teach that the Son is not Almighty God. John 1 and the Word is that reading. Oneness affirms that Jesus is the one God incarnate and still denies three persons. Tertullian already met the charge. In Against Praxeas he says his opponents call the church preachers of two gods and three gods, and take the credit of worshipping the one God. (15)

Three whos of one what are not three gods. Three men are three beings because each man has his own human existence. The Father, the Son, and the Holy Spirit have one divine existence. Matthew 28:19 Matthew 28:19 · King James VersionGo ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:Matthew 28:19 · King James VersionOpen source puts the three in one name. (3) Three Persons Means Three Gods is that claim on the index.

Frequently Asked Questions

If the Trinity Is One God, How Can It Be Three Persons?

God is one what and three whos. The what is the one divine being. The whos are the Father, the Son, and the Holy Spirit. Basil calls that the general and the particular. (8)

Does Three Persons Mean Three Gods?

Three persons mean three gods when each person is a separate being. The creed refuses that division of the substance. Gregory of Nyssa’s title for Ablabius is “Not Three Gods,” and the letter still confesses the Holy Trinity. (10) (13)

Is One God One Person?

Deuteronomy 6:4 Deuteronomy 6:4 · King James VersionHear, O Israel: The LORD our God is one LORD:Deuteronomy 6:4 · King James VersionOpen source says one Lord. It does not say one person. Does 1 Corinthians 8:6 Mean Only the Father Is God? is the sentence that names one God, the Father, and one Lord, Jesus Christ, in one line. John 1:1 John 1:1 · King James VersionIn the beginning was the Word, and the Word was with God, and the Word was God.John 1:1 · King James VersionOpen source says the Word was with God and was God. John 17:5 John 17:5 · King James VersionAnd now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.John 17:5 · King James VersionOpen source has the Son speak of the glory he had with the Father before the world was. One person does not have glory with himself before the world. (1) (4)

Why Do Water, Ice, and Steam Fail?

They are one substance in states that succeed one another. The baptism of Jesus has the Son, the Spirit, and the Father’s voice at once. (3) The clover fails the other way: each leaf is a part, and each divine person has the whole nature.

What Do Ousia and Hypostasis Mean?

οὐσία is what God is, one essence. In Luke 15 the same word is an estate, which is why the card says so. ὑπόστασις is a particular person: Father, Son, or Holy Spirit. In the New Testament the word also means person, substance, or confidence, depending on the verse. ὁμοούσιον means the Son is of the same essence as the Father. (8) (11)

Keep Reading

References

Deuteronomy, 6:4 Deuteronomy 6:4 · King James VersionHear, O Israel: The LORD our God is one LORD:Deuteronomy 6:4 · King James VersionOpen source. King James Version
Book of Isaiah, 45:5 Isaiah 45:5 · King James VersionI am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:Isaiah 45:5 · King James VersionOpen source. King James Version
Gospel of Matthew, 3:16–17; 28:19 Matthew 3:16–17 · King James Version^3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: ^3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.Matthew 3:16–17 · King James VersionOpen source. King James Version
Gospel of John, 1:1; 14:16; 17:5 John 1:1 · King James VersionIn the beginning was the Word, and the Word was with God, and the Word was God.John 1:1 · King James VersionOpen source. King James Version
Second Letter to the Corinthians, 13:14 2 Corinthians 13:14 · King James VersionThe grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.2 Corinthians 13:14 · King James VersionOpen source. King James Version
Acts of the Apostles, 5:3–4 Acts 5:3–4 · King James Version^5:3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? ^5:4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.Acts 5:3–4 · King James VersionOpen source. King James Version
Letter to the Hebrews, 1:8 Hebrews 1:8 · King James VersionBut unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.Hebrews 1:8 · King James VersionOpen source. King James Version
Letter of Basil to Amphilochius, Letter 236, section 6 (Basil of Caesarea. The distinction between ousia and hypostasis is the distinction between the general and the particular.)
Third Theological Oration, Oration 29, section 2 (Gregory of Nazianzus. A monarchy not limited to one person, numerically distinct with no severance of essence.)
On Not Three Gods (Gregory of Nyssa, to Ablabius. One God, and the name of Godhead through the Holy Trinity.)
Nicene Creed of 325 (The Son is of one substance, homoousios, with the Father.)
Nicene Creed of 381 (The creed of Constantinople. Very God of very God, of one substance with the Father, and the Holy Ghost worshipped with them.)
The Athanasian Creed (Philip Schaff, The Creeds of Christendom, volume II. Neither confounding the persons nor dividing the substance.)
The Creeds of Christendom, Volume I, The Athanasian Creed (Philip Schaff. Persona is neither a mere mask nor a separate being. The creed avoids Sabellianism and tritheism.)
Against Praxeas, Chapter 3 (Tertullian. The charge that three persons means two gods and three gods.)
The True Humanity of Jesus Christ (United Pentecostal Church International, 2004. Divine names refer to one and the same being.)
Gospel of Luke, 15:12 Luke 15:12 · King James VersionAnd the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.Luke 15:12 · King James VersionOpen source. King James Version
First Letter of John, 2:1 1 John 2:1 · King James VersionMy little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:1 John 2:1 · King James VersionOpen source. King James Version