Trinity

TRINITY & OTHER DOCTRINES OF GOD:
PROF. M. M. NINAN
The jewish understanding of God was that God always acted in consonance with the
beings he had created which came to be known together with God as Elohim. This we
see from the first verse of the Bible in the use of the plurality which includes his creation.
In an earlier work I had presented this concept as the Primordial Being where the
creation becomes the body of God which again in reflected in the Christ claiming the
Church as his body and currently his bride. Just as Church will one day joined together
in Christ as an echad in the ideal of bride and groom forming a unity, the whole creation
is the body of God, the bride of God. Yet In Christianity, God is the eternal being who
created and preserves all things. Christians believe God to be both transcendent (wholly
independent of, and removed from, the material universe) but is immanent (involved in
the world). Immanence is nothing but the conscious willing withdrawal of God giving the
creation an independent existence. Christian teachings of the immanence and
involvement of God and his love for humanity exclude the belief that God is of the same
substance as the created universe. The picture is that of a man with all the parts within
the body are living organs working independently. When a part turns out to be
cancerous, it becomes painful and hence needs redemption. It is in this regard that the
Word incarnates as a redemptive process. It is the Holy Spirit the third person within
the YHWH that gives new life and joins the entire body as one in perfection.
If we regard the creation as totally separate from God and outside of God, the creation
took place outside of God and the nothingness existed prior to creation and will require
two eternally existing realities - God and outside of him something called nothing which
moves us away from the monotheism. (This thought pattern exists in Indian philosophy
known as Dvaita Vada - Two fold ultimate reality Premise. They call them Purusha and
Prakriti - Person and Nature. In the Jewish mystery the supreme God, contract himself
and create a space and creation takes place in that empty space God first created. This
gives the creation the freedom. Without this freedom the cosmos would have been
simply a machine functioning under defined code.)
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In bringing about the creation as a work outside of Himself.... The Supreme Will, which is Eyn Sof,
blessed be He, includes different kinds of powers having no end or limit. But we are not talking about His
aspect of limitlessness, with which we have no connection. Rather, we are talking about that particular
power among His numberless powers that is the cause of us. The power that causes us is His power to
bring about a work "outside" Himself -- in the sense of creating and governing apparently separate,
independent realms and beings. This He did in accordance with His quality of goodness, for the nature of
goodness is to bestow goodness upon others. If so, we are talking only about His acts and works, not
about His own essence in Himself.
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