Dr Paul Allen

In pondering the Trinity and gender relationships, we are reminded – as important and unique as this doctrine is to Christianity – how remarkable it is that the Trinity per se is never mentioned in the Bible. Evidently, neither Biblical authors, nor Jesus, felt the need to define it as such; yet, the concept of the Trinity is articulated clearly enough in the Bible that it is identified, if also unnamed, in our creeds. Of course, the Trinity is a holy mystery that not even millennia of Christian scholarship can explain satisfactorily. Artists throughout the ages have attempted to render the Trinity in various ways, and their visual interpretations are worth considering as well; as the saying goes, a picture is worth a thousand words. In this post we explore the potential parallels between the inner relational dynamics of the Trinity and gender relationships through an examination of credal doctrine, relevant Biblical texts, and a representation of the Trinity in a medieval French manus

The Trinity is one of the great theological mysteries. There are some who think that because we believe in monotheism, one God, we cannot accept the concept of the Trinity. Yet the Bible teaches that the Godhead consists of three divine Persons—Father, Son, and Holy Spirit—each fully God, each showing fully the divine nature (Luke 3:21, 22). The Father is the fountainhead of the Trinity, the Creator, the first cause. He is the primary thought, the concept of all that has been and will be created. Jesus said, "My Father has been working until now, and I have been working" (John 5:17). The Son is the "Logos" or expression of God—the "only begotten" of the Father—and He Himself is God. Further, as God incarnate, He reveals the Father to us (John 14:9). The Son of God is both the agent of creation and mankind’s only Redeemer. The Holy Spirit, the third Person of the Trinity, proceeds from the Father and is worshipped and glorified together with the Father