THE DOCTRINE OF THE TRINITY.*

* This sermon was first printed in 1535, at Wittenberg.

1. This festival requires us to instruct the people in the dogma of the Holy Trinity, and to strengthen both memory and faith concerning it. This is the reason why we take up the subject once more. Without proper instruction and a sound foundation in this regard, other dogmas cannot be rightly and successfully treated. The other festivals of the year present the Lord God clothed in his works and miracles. For instance: on Christmas we celebrate his incarnation; on Easter his resurrection from the dead; on Whitsunday the gift of the Holy Spirit and the establishment of the Christian Church. Thus all the other festivals present the Lord in the guise of a worker of one thing or another. But this Trinity Festival discloses him to us as he is in himself. Here we see him apart from whatever guise assumed, from whatever work done, solely in his divine essence. We must go beyond and above all reason, leaving behind the evidence of created things, and hear only God's own testimony concerning himself and his inner essence; otherwise we shall remain unenlightened.

2. Upon this subject the foolishness of God and the wisdom of the world conflict. God's declaration that he is one God in three distinct persons, the world looks upon as wholly unreasonable and foolish; and the followers of mere reason, when they hear it, regard every one that teaches or believes it as no more than a fool. Therefore this article has been assailed continually, from the times of the apostles and the fathers down to the present day, as history testifies. Especially the Gospel of St. John has been subjected to attack, which was written for the special purpose of fortifying this dogma against the attacks of Cerinthus the heretic, who in the apostolic age already attempted to prove from Moses the existence of but one God, which he assigned as reason that our Lord Jesus cannot be true God on account of the impossibility of God and man being united in one being. Thus he gave us the prattle of his reason, which he made the sole standard for heaven to conform to.

3. O shameless reason! How can we poor, miserable mortals grasp this mystery of the Trinity? we who do not understand the operation of our own physical powers—speech, laughter, sleep, things whereof we have daily experience? Yet we would, untaught by the Word of God, guided merely by our fallible head, pronounce upon the very nature of God. Is it not supreme blindness for man, when he is unable to explain the most insignificant physical operation daily witnessed in his own body, to presume to understand something above and beyond the power of reason to comprehend, something whereof only God can speak, and to rashly affirm that Christ is not God?

4. Indeed, if reason were the standard of judgment in such matters, I also might make a successful venture; but when the conclusions of even long and mature reflections upon the subject are compared with Scripture, they will not stand. Therefore we must repeat, even though a mere stammering should be the result, what the Scriptures say to us, namely: that Jesus Christ is true God and that the Holy Spirit is likewise true God, yet there are not three Gods; not three divine natures, as we may speak of three brothers, three angels, three suns, three windows. There is one indivisible divine essence, while we recognize a distinction as to the persons.

SCRIPTURE PROOF THAT CHRIST IS GOD.

Paul, speaking of Christ in Hebrews 1, 3, refers to him as the express image of God's substance. Again, in Colossians 1, 15 he says of Christ: "Who is the image of the invisible God, the firstborn of all creation." We must take these words for what they say—that all creatures, even angels and men, are ranked below Christ. This classification leaves room for God only: taking away the creature, only God remains. It is one and the same thing, then, to say that Christ is the firstborn of all creatures and that Christ is true and essential God.

5. To make the matter as clear as possible Paul uses the expression "image of the invisible God." If Christ be the image of God he must be a person distinct from him whose image he is, but at the same time in one divine essence with the Father. He and the Father are not one person, but two, and yet Christ could not be the express image of the Father's person, or essence, if he were not equally divine. No creature can be an image of the divine essence, for it does not possess that essence. To repeat, Christ could not be called the express image of God if he and the Father were not distinct persons; there must be one imaged and one who is the image. Expressed more clearly and according to Scripture, one person is the Father, who in eternity begets the other; the other is the Son, begotten in eternity, yet both are equally eternal, mighty, wise and just.

6. Though the Jews and Turks ridicule our doctrine, as if we taught the existence of three brothers in heaven, it does not signify. Might I also cavil were it to serve any purpose here. But they do us wrong and falsify our teaching; for we do not conceive of the Trinity as in the nature of three men or of three angels. We regard it as one divine essence, an intimacy surpassing any earthly unity. The human body and soul are not so completely one as the Triune God. Further, we claim the Holy Scriptures teach that in the one divine essence, God the Father begot a son. Before any creature was made, before the world was created, as Paul says, "before the foundation of the world," in eternity, the Father begot a Son who is equal with him and in all respects God like himself. Not otherwise could Paul call Christ the express image of the invisible God. Thus it is proven that the Father and the Son are distinct persons, and that nevertheless but one God exists, a conclusion we cannot escape unless we would contradict Paul, and would become Jews and Turks.

PAUL AND MOSES AGREE IN TESTIMONY.

7. Again, Paul makes mention of Christ in different phrase, saying: "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents." 1 Cor 10, 9. Now, keeping this verse in mind, note how Paul and Moses kiss each other, how clearly the one responds to the other. For Moses says (Num 14, 22): "All those men ... have tempted me these ten times, and have not hearkened to my voice," and in this connection the speaker is represented by the term "Lord," everywhere in the Bible printed by us in capitals to indicate a name belonging only to the Eternal, applicable to none but the one true God. Other terms used to designate God are sometimes applied also to men, but this word "Lord" refers only to God.

Now, Moses says: "And the Lord [Adonai, the true God] said ... All these men ... have tempted me these ten times." Then comes Paul explaining who this God is—saying they tempted "Christ." Crawl through this statement if you may; the fact remains that Paul declares it was Christ who was tempted, and Moses makes him the one eternal and true God. Moreover, Christ was not at that time born; no, nor were Mary and David. Nevertheless, the apostle plainly says, They tempted Christ, let us not also tempt him.

8. Certainly enough, then, Christ is the man to whom Moses refers as God. Thus the testimony of Moses long before is identical with that of Paul. Though employing different terms, they both confess Christ as the Son of God, born in eternity of the Father, in the same divine essence and yet distinct from him. You may call this difference what you will; we indicate it by the term "person." True, we do not make a wholly clear explanation of the mystery; we but stammer when speaking of a "Trinity." But what are we to do? we cannot better the attempt. So, then, the Father is not the Son, but the Son is born of the Father in eternity; and the Holy Spirit proceeds from God the Father and God the Son. Thus there are three persons, and yet but one God. For what Moses declares concerning God Paul says is spoken of Christ.

9. The same argument substantially Paul employs in Acts 20, 28, when, blessing the Church of Miletus and exhorting the assembled ministers concerning their office, he says: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood." This, too, is a significant text, proving beyond all controversy that Christ our Lord, who purchased the Church with his blood, is truly God, and to him the Church belongs. For the apostle plainly asserts it was God who bought the Church with his blood and that the Church is his own.

Now, in view of the fact already established that the persons are distinct, and of the further statement that God has purchased the Church through his own blood, we inevitably conclude that Christ our Saviour is true God, born of the Father in eternity, and that he also became man and was born of the Virgin Mary in time.

10. If such blood—the material, tangible, crimson blood, shed by a real man—is truly to be called the blood of God, then he who shed it must be actually God, an eternal, almighty person in the one divine essence. In that case we truly can say the blood flowing from the side of the crucified One and spilled upon the ground is not merely the blood of an ordinary man, but God's own. Paul does not indulge in frivolous talk. He speaks of a most momentous matter; and he is in dead earnest when he in his exhortation reminds us that it is an exalted office to rule the Church and to feed it with the Word of God. Lest we toy in the performance of such an office we are reminded that the flock is as dear to him as the blood of his dear Son, so precious that all creatures combined can furnish no equivalent. And if we are indolent or unfaithful, we sin against the blood of God and become guilty of it, inasmuch as through our fault it has been shed in vain for the souls which we should oversee.

11. There are many passages of similar import, particularly in the Gospel of John. So we cannot evade the truth but must say God the Father, God the Son and God the Holy Spirit are three individual persons, yet of one divine essence. We do not, as the Jews and Turks derisively allege, worship three Gods; we worship only one God, represented to us in the Scriptures as three persons.

Christ said to Philip (Jn 14, 9), "He that hath seen me hath seen the Father." There Christ claims unity and equality with the Father in the one divine essence. So does Paul in Colossians 1, 15, where he calls Christ "the image of the invisible God," at the same time indicating two distinct persons: the Father is not the Son and the Son is not the Father, yet they are one God. Such passages, I say, are frequent. By means of them the sainted fathers valiantly maintained this dogma of the Trinity against the devil and the world, thus making it our heritage.

12. Now, what care we that reason should regard it as foolishness? It requires no skill to cavil over these things; I could do that as well as others. But, praise God, I have the grace to desire no controversy on this point. When I know it is the Word of God that declares the Trinity, that God has said so, I do not inquire how it can be true; I am content with the simple Word of God, let it harmonize with reason as it may. And every Christian should adopt the same course with respect to all the articles of our faith. Let there be no caviling and contention on the score of possibility; be satisfied with the inquiry: Is it the Word of God? If a thing be his Word, if he has spoken it, you may confidently rely upon it he will not lie nor deceive you, though you may not understand the how and the when.

Since, then, this article of the Holy Trinity is certified by the Word of God, and the sainted fathers have from the inception of the Church chivalrously defended and maintained the article against every sect, we are not to dispute as to how God the Father, the Son and the Holy Spirit are one God. This is an incomprehensible mystery. It is enough that God in his Word gives such testimony of himself. Both his nature and its revelation to us are far beyond our understanding.

PHYSICAL LIFE INEXPLICABLE TO REASON.

13. And why should you presume to comprehend, to exactly understand, the sublime, inconceivable divine essence when you are wholly ignorant of your own body and life? You cannot explain the action of your laughter, nor how your eyes give you knowledge of a castle or mountain ten miles away. You cannot tell how in sleep one, dead to the external world, is yet alive. If we are unable to understand the least detail of our physical selves, anything so insignificant as the growth of a mere hair, for instance, can we, unaided by the revelation of God's Word, climb by reason—that reason so blind to things within its natural realm—into the realm of heavenly mysteries and comprehend and define God in his majesty?

If you employ reason from mere love of disputation, why not devote it to questions concerning the daily workings of your physical nature? for instance, where are the five senses during sleep? just how is the sound of your own laughter produced? We might without sin occupy ourselves with such questions. But as to the absolute truth in a matter such as this, let us abide patiently by the authority of the Word. The Word says that Christ is the express image of the invisible God, the firstborn of all creatures; in other words, he is God equally with the Father.

14. Again, John 5, 23 testifies that all should honor the Son as they honor the Father. And in John 12, 44 we read: "He that believeth on me, believeth not on me, but on him that sent me." Also, John 14, 1: "Believe in God, believe also in me." And again, John 16, 15: "All things whatsoever the Father hath are mine." These and similar passages are armor that cannot be pierced: for they are uttered by God, who does not lie and who alone is qualified to speak the truth concerning himself. Thus the dogma of the Trinity is thoroughly founded upon the holy Scriptures.

THE THIRD PERSON OF THE TRINITY.

15. Now, having established the existence of Christ in the Trinity, we must next consider the third person, the Holy Spirit, in Scripture sometimes termed the "Spirit" of God and sometimes his "Soul." This person is not spoken of as "born"; he is not born like the Son, but proceeds from the Father and the Son. To express it differently, he is a person possessing in eternity the divine essence, which he derives from the Father and Son in unity in the same way the Son derives it from the Father alone. There are, then, three distinct persons in one divine essence, one divine majesty. According to the Scripture explanation of the mystery, Christ the Lord is the Son of God from eternity, the express image of the Father, and equally great, mighty, wise and just. All deity, wisdom, power and might inherent in the Father is also in Christ, and likewise in the Holy Spirit, who proceeds from Father and Son. Now, when you are asked to explain the Trinity, reply that it is an incomprehensible mystery, beyond the understanding of angels and creatures, the knowledge of which is confined to the revelations of Scripture.

16. Rightly did the fathers compose the Creed, or Symbol, in the simple form repeated by Christian children: "I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ his only Son ... I believe in the Holy Ghost." This confession we did not devise, nor did the fathers of former times. As the bee collects honey from many fair and gay flowers, so is this Creed collected, in appropriate brevity, from the books of the beloved prophets and apostles—from the entire holy Scriptures—for children and for unlearned Christians. It is fittingly called the "Apostle's Symbol," or "Apostle's Creed." For brevity and clearness it could not have been better arranged, and it has remained in the Church from ancient time. It must either have been composed by the apostles themselves or it was collected from their writings and sermons by their ablest disciples.

17. It begins "I believe." In whom? "In God the Father." This is the first person in the Godhead. For the sake of clear distinction, the peculiar attribute and office in which each person manifests himself is briefly expressed. With the first it is the work of creation. True, creation is not the work of one individual person, but of the one divine, eternal essence as such. We must say, God the Father, God the Son and God the Holy Spirit created heaven and earth. Yet that work is more especially predicated of the person of the Father, the first person, for the reason that creation is the only work of the Father in which he has stepped forth out of concealment into observation; it is the first work wrought by the divine Majesty upon the creature. By the word "Father" he is particularly and rightly distinguished from the other persons of the Trinity. It indicates him as the first person, derived from no other, the Son and the Holy Spirit having existence from him.

18. Continuing, the Creed says, I believe in another who is also God. For to believe is something we owe to no being but God alone. Who is this second person? Jesus Christ, God's only begotten Son. Christians have so confessed for more than fifteen hundred years; indeed, such has been the confession of believers from the beginning of the world. Though not employing precisely these words, yet this has been their faith and profession.

19. The first designation of God the Son makes him the only Son of God. Although angels are called sons of the Lord our God, and even Christians are termed his children, yet no one of these is said to be the "only" or "only-begotten" Son. Such is the effect of Christ's birth from the Father that he is unequaled by any creature, not excepting even the angels. For he is in truth and by nature the Son of God the Father; that is, he is of the same divine, eternal, uncreated essence.

20. Next comes the enumeration of the acts peculiar to him: "Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and sits at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead." The distinct personality of the Son is thus demonstrated by acts peculiar to himself. Not the Father and not the Holy Spirit, but the Son alone, assumed human nature of flesh and blood, like unto ours, to suffer, die, rise again and ascend into heaven.

21. In the third place we confess, "I believe in the Holy Ghost." Here again a distinct person is named, yet one in divine essence with the Father and the Son; for we must believe in no one but the true God, in obedience to the first commandment: "I am Jehovah thy God ... Thou shalt have no other gods before me."

Thus briefly this confession comprehends the unity of the divine essence—we accept and worship only one God—and the revealed truth that in the Trinity are three distinct persons. The same distinction is indicated in holy baptism; we are baptized into the faith of one God, yet Christ commands us to baptize "into the name of the Father and of the Son and of the Holy Spirit."

22. The peculiarity of this third person is the fact that he proceeds from both the Father and the Son. He is therefore called also the Spirit of the Father and the Son; he is poured into the human heart and reveals himself in the gathering of the Church of Christ in all tongues. Through the Word of the Gospel he enlightens and kindles the hearts of men unto one faith, sanctifying, quickening and saving them.

23. So the Creed confesses three persons as comprehended in one divine essence, each one, however, retaining his distinct personality; and in order that the simple Christian may recognize that there is but one divine essence and one God, who is tri-personal, a special work, peculiar to himself, is ascribed to each person. And such acts, peculiar to each person, are mentioned for the reason that thus a confusion of persons is avoided. To the Father we ascribe the work of creation; to the Son the work of Redemption; to the Holy Spirit the power to forgive sins, to gladden, to strengthen, to transport from death to life eternal.

The thought is not that the Father alone is the Creator, the Son alone Redeemer and the Holy Spirit alone Sanctifier. The creation and preservation of the universe, atonement for sin and its forgiveness, resurrection from the dead and the gift of eternal life—all these are operations of the one Divine Majesty as such. Yet the Father is especially emphasized in the work of creation, which proceeds originally from him as the first person; the Son is emphasized in the redemption he has accomplished in his own person; and the Holy Spirit in the peculiar work of sanctification, which is both his mission and revelation. Such distinction is made for the purpose of affording Christians the unqualified assurance that there is but one God and yet three persons in the one divine essence—truths the sainted fathers have faithfully gathered from the writings of Moses, the prophets and the apostles, and which they have maintained against all heretics.

24. This faith has descended to us by inheritance, and by his power God has maintained it in his Church, against sects and adversaries, unto the present time. So we must abide by it in its simplicity and not be wise. Christians are under the necessity of believing things apparently foolish to reason. As Paul says (1 Cor 1, 21): "It was God's good pleasure through the foolishness of the preaching to save them that believe." How can reason adapt itself to comprehend that three are one, and one is three; that God became man; that he who is washed with water in obedience to Christ's command, is washed with the blood of our Lord Jesus Christ and cleansed from all sins? Such articles of faith appear utterly foolish to reason. Paul aptly calls the Gospel foolish preaching wherewith God saves such as do not depend on their own wisdom but simply believe the Word. They who will follow reason in the things dealt with in these articles, and will reject the Word, shall be defeated and destroyed in their wisdom.

25. Now, we have in the holy Scriptures and in the Creed sufficient information concerning the Holy Trinity, and all that is necessary for the instruction of ordinary Christians. Besides, the divinity of our Lord Jesus Christ and that of the Holy Spirit is also attested by miracles not to be lightly esteemed nor disregarded. The Lord our God brings to pass miraculous things for the Christian's sake—for the strengthening of his faith—and not merely as a rebuke to false teachers. Were he to consider the false teachers alone, he might easily defer their retribution to the future life, since he permits many other transgressors to go unpunished for ten, twenty or thirty years. But the fact is, God openly in this life lays hold upon leaders of sects who blaspheme and slander him with their false doctrines. He inflicts upon them unusual punishments for the sake of warning others. Besides being openly convicted of blasphemy and having the condemnation of their own conscience, the misguided ones receive testimony to the fact that these false leaders are instigators of blasphemy against God's name and his Word. All men are compelled to admit God can have no pleasure in their doctrine, since he visits them with special marks of his displeasure, destroying them with severer punishments than ordinarily befall offenders.

26. History records that John the evangelist had as contemporary a heretic, by the name of Cerinthus, who was the first to arise in opposition to the apostolic doctrine and in blasphemy against the Lord Jesus with the claim that Jesus is not God. This blasphemy spread to such an extent that John saw himself compelled to supplement the work of the other evangelists with his Gospel, whose distinct purpose it is to defend and maintain the deity of Christ against Cerinthus and his rabble.

A feature of John's Gospel patent to all is the sublime beginning of his Gospel which renders it distinct from the others. He does not lay stress upon the miraculous doings of Christ, but upon his preaching, wherein he reveals himself powerfully as true God, born of the Father from eternity, and his equal in power, honor, wisdom, righteousness and every other divine work.

With respect to John and Cerinthus it is reported that the former, having gone to a public bath with some of his disciples, became aware that Cerinthus and his rabble were there, also. Without hesitation he told his disciples to be up and away, and not to abide among blasphemers. The disciples followed his advice and departed. Immediately after their departure the room collapsed, and Cerinthus with his followers perished, not one escaping.

27. We also read concerning the heretic Arius, the chief foe of his time toward the dogma of the deity of Christ. The injury done by this man to the cause of Christ was such as to occupy the Church for four centuries after his death; and still today his heresy has not been altogether rooted out. But the Lord took the matter in hand by the performance of a miracle which could not but be understood.

History records that Arius had ingratiated himself into the favor of Constantine, the emperor, and his counselors. With an oath he had succeeded in impressing them with the righteousness of his doctrine, so that the emperor gave command that Alexander, bishop of Constantinople, should recognize him as a member of the Christian Church and restore him to the priestly office. When the godly bishop refused to accede to this demand, knowing full well the purpose pursued by Arius and his followers, Eusebius and the other bishops who supported Arius threatened him with the imperial edict and expressed the determination to drive him out by force and to have Arius restored by the congregation as such. However, they gave him a day to think the matter over.

28. The godly bishop was fearful. The following of Arius was large and powerful, being supported by the imperial edict and the whole court. The bishop, therefore, resolved to seek help from God, where alone it is found in all things relating to God's honor. He fell down upon his face in the church and prayed all night long that God should preserve his name and honor by methods calculated to stem the tide of evil purpose, and to preserve Christendom against the heretics. When it was morning, and the hour had come when Alexander the bishop should either restore Arius to office or be cast out of his own, Arius convened punctually with his followers. As the procession was wending its way to the church, Arius suddenly felt ill and was compelled to seek privacy. The pompous procession halted, waiting his return, when the message came that his lungs and liver had passed from him, causing his death. The narrative comments: Mortem dignam blasphema et foetida mente—a death worthy such a blasphemous and turpid mind.

29. We see, then, that this dogma has been preserved by God first through the writings and the conflicts of the apostles, and then by miracles, against the devil and his blasphemers. And it shall be preserved in the future likewise, so that, without a trace of doubt, we may believe in God the Father, God the Son, God the Holy Spirit. This is the faith which we confess with our children daily. To guard against a mixing of persons or the abandonment of the tri-personality, three distinct acts are predicated. This should enable the common Christian to avoid confusing the persons, while maintaining the divine unity as to essence.

We proclaim these things on this Sunday in order to call attention to the fact that we have not come upon this doctrine in a dream, but by the grace of God through his Word and the holy apostles and Fathers. God help us to be found constant and without blemish in this doctrine and faith to our end. Amen.