这坛上总有人贬低神学, 现在终于 “露拙”了.

“大家好好想想，圣经上哪里提到过，解释过 “三位一体”这个词吗？ 我问过八合
同学，他也熟读圣经，据说和我一样没看到过。” ---- 摘自http://209.85.30.235/rainbow/messages/486198.html

*** 好好读读Matthew 28:19:
19Therefore go and make disciples of all nations, baptizing them in[a] the name of the Father and of the Son and of the Holy Spirit,
19 所 以 ， 你 们 要 去 ， 使 万 民 作 我 的 门 徒 ， 奉 父 、 子 、 圣 灵 的 名 给 他 们 施 洗
在当时的时代, 犹太人都明白"in the name" (eis to onoma) 指的就是神. 而此处用了 “name”的单数而非复数就是明确地表面了” 父 、 子 、 圣 灵” 三个位格就是那一个全知全能的神.

旧约,新约里阐明,解释“三位一体”的章节是如此地丰富, 建议好好去读读.

“而且这个词的产生，就是因为当初的基督徒们 争吵的利害，有的人看到的父神，
有的人看到圣灵，有的人看到了神子，大家互不相让，决不包容，有位比较权威
的人 就这么定下了“三位一体”的说法。本着爱心，起码大家可以走到一起了。” ---- 摘自http://209.85.30.235/rainbow/messages/486198.html

***这更证明了不学神学, 不学历史的可悲之处. 如果是对基督教进行攻击的人如此满口稚黄, 还可以理解. 身为基督徒,还如此糊涂就可笑了.
早期基督徒已经完全领会了这一要义, 请看早期教父们的教导(附后). 当有人就此 “争吵的利害”的时候, 那已是三世纪的时候了, 一个叫Sabellius的牧师对此提出了异议, 可惜当时的教会信徒迅速地察觉到他的这一异端思想, 将其逐出了教会.

一个基督徒还是应该谦虚地学学神学, 这是基本!至于说脱离教会自学成才, 我看还是免了吧:)
Ignatius of Antioch
For our God, Jesus Christ, was conceived by Mary in accord with God's plan: of the seed of David, it is true, but also of the Holy Spirit (Letter to the Ephesians 18:2 [A.D. 110].
Justin Martyr
We will prove that we worship him reasonably, for we have learned that he is the Son of the true God himself, that he holds a second place, and the Spirit of prophecy a third. For this they accuse us of madness, saying that we attribute to a crucified man a place second to the unchangeable and eternal God, the Creator of all things, but they are ignorant of the mystery that lies therein (First Apology 13:5–6 [A.D. 151]).
Theophilus of Antioch
It is the attribute of God, of the most high and almighty and of the living God, not only to be everywhere, but also to see and hear all, for he can in no way be contained in a place. . . . The three days before the luminaries were created are types of the Trinity: God, his Word, and his Wisdom (To Autolycus 2:15 [A.D. 181]).
Irenaeus
For the Church, although dispersed throughout the whole world even to the ends of the earth, has received from the apostles and their disciples the faith in one God, the Father Almighty . . . and in one Jesus Christ, the Son of God, who became flesh for our salvation; and in the Holy Spirit (Against Heresies 1:10:1 [A.D. 189]).
Tertullian
We do indeed believe that there is only one God, but we believe that under this dispensation, or, as we say, oikonomia, there is also a Son of this one only God, his Word, who proceeded from him and through whom all things were made and without whom nothing was made. . . . We believe he was sent down by the Father, in accord with his own promise, the Holy Spirit, the Paraclete, the sanctifier of the faith of those who believe in the Father and the Son, and in the Holy Spirit. . . . This rule of faith has been present since the beginning of the gospel, before even the earlier heretics (Against Praxeas 2 [A.D. 216]).

And at the same time the mystery of the oikonomia is safeguarded, for the unity is distributed in a Trinity. Placed in order, the three are the Father, Son, and Spirit. They are three, however, not in condition but in degree; not in being but in form; not in power but in kind; of one being, however, and one condition and one power, because he is one God of whom degrees and forms and kinds are taken into account in the name of the Father, and of the Son, and of the Holy Spirit (ibid.).

Keep always in mind the rule of faith, which I profess and by which I bear witness that the Father and the Son and the Spirit are inseparable from each other, and then you will understand what is meant by it. Observe now that I say the Father is other [distinct], the Son is other, and the Spirit is other. This statement is wrongly understood by every uneducated or perversely disposed individual, as if it meant diversity and implied by that diversity a separation of Father, Son, and Holy Spirit (ibid., 9).

Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct one from another. These three are, one essence, not one person, as it is said, "I and my Father are one" [John 10:30], in respect of unity of being, not singularity of number (ibid., 25).
Origen
For we do not hold that which the heretics imagine: that some part of the being of God was converted into the Son or that the Son was procreated by the Father from non-existent substances, that is, from a being outside himself, so that there was a time when he [the Son] did not exist (The Fundamental Doctrines 4:4:1 [A.D. 225]).