The Trinity and Divine Sovereignty in Salvation Theology

The doctrine of the Trinity is central to understanding divine sovereignty in salvation theology. The term "Trinity" itself is not found in Scripture but was coined to express the unity of God subsisting in three distinct persons ^[1]. This concept is rooted in biblical passages that affirm the oneness of God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30) and the distinct persons of the Father, Son, and Holy Spirit.

The Nicene Creed, an ecumenical statement of faith, articulates the Trinitarian doctrine, affirming one God in three coequal persons: "And in one Lord Jesus Christ, the only-begotten Son of God... begotten, not made, being of one substance with the Father, by whom all things were made" ^[6]. This creed underscores the divine sovereignty in salvation, as it emphasizes the role of each person of the Trinity in the salvation of humanity.

In Reformed theology, John Calvin's Institutes emphasize the Trinity as foundational to understanding God's sovereignty in salvation. Calvin argues that the doctrine is taught in Scripture from the beginning, with the deity of Christ and the Holy Spirit being crucial to the understanding of God's salvific work ^[11]. The Reformed tradition, as represented by Charles Hodge, also stresses the importance of the Trinity in understanding divine sovereignty, highlighting the roles of the Father, Son, and Holy Spirit in the plan of salvation ^[4].

The relationship between the Trinity and divine sovereignty is also explored in the context of salvation in the writings of the early Church Fathers. For instance, Augustine's work on the Holy Trinity discusses the unity and distinction within the Godhead, emphasizing the cooperative work of the Trinity in salvation ^[9]. Similarly, the Patristic tradition, as seen in the writings of Clement and Ignatius, underscores the importance of the Trinity in understanding the nature of God and His salvific work ^[5].

Different Christian traditions have nuanced understandings of how the Trinity relates to divine sovereignty in salvation. The Lutheran tradition, as reflected in Luther's Small Catechism, focuses on the practical implications of the Trinity for the believer's life, emphasizing the hallowing of God's name ^[8]. The Anglican tradition, as represented by the Thirty-Nine Articles, affirms the authority of the ecumenical creeds, including the Nicene Creed, in articulating the doctrine of the Trinity ^[10].

The Eastern Orthodox tradition, drawing on the writings of John Chrysostom, also affirms the Trinitarian doctrine and its implications for understanding divine sovereignty. Chrysostom's homilies on various biblical books highlight the cooperative work of the Trinity in salvation, emphasizing the role of each person in the Godhead ^[2].

In contrast, the Jewish tradition, as represented by Targum Jonathan, does not affirm the Christian doctrine of the Trinity. Instead, it maintains a strict monotheism, as seen in its interpretation of Isaiah 1:26, which focuses on the restoration of Jerusalem and the appointment of righteous judges ^[7].

The doctrine of the Trinity is crucial for understanding divine sovereignty in salvation theology across various Christian traditions. While there are nuances in how different traditions articulate this doctrine, the affirmation of one God in three persons is a cornerstone of Christian orthodoxy. The biblical basis for the Trinity, the ecumenical creeds, and the theological articulations across traditions all underscore the significance of this doctrine for grasping the nature of God's sovereignty in salvation.

The interplay between the Trinity and divine sovereignty is complex, with each person of the Godhead playing a distinct role in the salvation of humanity. The Father's love, the Son's redemption, and the Holy Spirit's application of salvation all demonstrate the cooperative work of the Trinity. As Jamieson, Fausset, and Brown note on 2 Corinthians 13:14, the benediction invoking the grace of Christ, the love of God, and the communion of the Holy Spirit proves the doctrine of the Divine Trinity in unity ^[3].

The understanding of the Trinity and its relation to divine sovereignty has significant implications for Christian theology and practice. It underscores the richness and complexity of God's nature and His work in salvation, highlighting the depth of His love and the extent of His sovereignty.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Trinity — A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum int”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:14: The benediction which proves the doctrine of the Divine Trinity in unity. "The grace of Christ" comes first, for it is only by it we come to "the love of God" the Father (Joh 14:6). The variety in the order of Persons proves that "in this Trinity none is afore or after other" [Athanasian Creed]. communion--joint fellowship, or participation, in the same Holy Ghost, which joins in one catholic Church, His temple, both Jews and Gentiles. Whoever has "the fellowship of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and "the love”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 144: 1:23 2:8 2:9 2:22 2:24 2:24 2:24 3:18-19 3:19 3:21 3:22 5:10 2 Peter 1:3 1:3 1:10 1 John 1:1-3 1:1-3 1:7 1:8 1:10 2:1 2:1 2:2 2:2 2:2 2:20 2:20 2:27 3:4 3:16 3:17 3:24 4:9 4:10 4:10 4:10 5:1 5:1-18 5:10 5:12 5:19 Jude 1:4 Revelation 1:5 2:7 5:9 6:9 12:9 13:8 16:10-11 17:14 20:2 20:4 22:2 22:14 22:17 Wisdom of Solomon 2:24 2 Maccabees 7:9”
Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. I.: INASMUCH as your name. which is greatly beloved, is acceptable to me in God, [your name] which ye have acquired by nature, through a right and just will, and also by the faith and love of Jesus Christ our Saviour, and ye are imitators of God, and are fervent in the blood of God, and have speedily completed a work congenial to you · [for] when ye heard that I was bound,(3) so as to be able to do nothing for the sake of the common name and hope (and I hope, through your prayers, that I may be devoured b”
Nicene Creed (Ecumenical) “Nicene Creed (Ecumenical, 325/381 AD), Section 2: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and”
Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on Isaiah 1:26: And I will appoint in thee judges of truth, upright ones, as at the first, and thy counsellors, as at the beginning: afterward thou shalt be called the holy city, the faithful city.”
Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), 1Hallowed be Thy name.: 1Hallowed be Thy name.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 2.--OF GOD AND HIS EXCLUSIVE ETERNITY. (part 3): by His instrumentality;--”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 223: The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 29: 108 CHAPTER 13. THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD. This chapter consists of two parts. The former delivers the orthodox doctrine concerning the Holy Trinity. This occupies from sec. 1-21, and may be divided into four heads; the first, treating of the meaning of Person, including both the term and the thing meant by it, sec. 2-6; the second, proving the deity of the Son, sec. 7-13; the third, the deity of the Holy Spirit, sec. 14 and 15; and the fourth, explaining”

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