這壇上總有人貶低神學, 現在終於 “露拙”了.

“大家好好想想，聖經上哪裡提到過，解釋過 “三位一體”這個詞嗎？ 我問過八合
同學，他也熟讀聖經，據說和我一樣沒看到過。” ---- 摘自http://209.85.30.235/rainbow/messages/486198.html

*** 好好讀讀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 們 要 去 ， 使 萬 民 作 我 的 門 徒 ， 奉 父 、 子 、 聖 靈 的 名 給 他 們 施 洗
在當時的時代, 猶太人都明白"in the name" (eis to onoma) 指的就是神. 而此處用了 “name”的單數而非複數就是明確地表面了” 父 、 子 、 聖 靈” 三個位格就是那一個全知全能的神.

舊約,新約里闡明,解釋“三位一體”的章節是如此地豐富, 建議好好去讀讀.

“而且這個詞的產生，就是因為當初的基督徒們 爭吵的利害，有的人看到的父神，
有的人看到聖靈，有的人看到了神子，大家互不相讓，決不包容，有位比較權威
的人 就這麼定下了“三位一體”的說法。本着愛心，起碼大家可以走到一起了。” ---- 摘自http://209.85.30.235/rainbow/messages/486198.html

***這更證明了不學神學, 不學歷史的可悲之處. 如果是對基督教進行攻擊的人如此滿口稚黃, 還可以理解. 身為基督徒,還如此糊塗就可笑了.
早期基督徒已經完全領會了這一要義, 請看早期教父們的教導(附後). 當有人就此 “爭吵的利害”的時候, 那已是三世紀的時候了, 一個叫Sabellius的牧師對此提出了異議, 可惜當時的教會信徒迅速地察覺到他的這一異端思想, 將其逐出了教會.

一個基督徒還是應該謙虛地學學神學, 這是基本!至於說脫離教會自學成才, 我看還是免了吧:)
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]).