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{{Orthodoxchristianity}}The term ''Trinity'' dates back at least to the time of Tertullian. It combines the concepts of tri- (three) and unity (one), and refers to the three Persons of God who are consubstantial (i.e. of one essence or ''[[homoousios]]'') and coeternal with each other. There never was a time when any of the Persons of the Trinity did not exist, for God is beyond and before time--though He acts within time, both moving and speaking within history thereby revealing Himself.[[Image:Rublev Trinity.jpg|rightleft|framethumb|175px|The [[Hospitality of Abraham]], an [[Old Testament]] type of the Holy Trinity]].]]

Orthodox Christians worship the Father, Son, and Holy Spirit—==Explanation of the [[Holy Trinity]], the one God. Following the [[Holy Scriptures]] and the [[Church Fathers]], the Church believes that the Trinity is three divine persons (=='''WHAT GOD IS '[[hypostasis|hypostases]]'NOT') who share one essence (':'[[ousia]]''). It God is paradoxical to believe thus, but that is how God has revealed himself''not'' an impersonal essence nor merely a "higher power. " All three persons are consubstantial with each other, that is, they Neither are of one essence (''[[homoousios]]God'') and coeternal''Trinity'' simply singular names for what would otherwise be considered three gods (i. There never was a time when any of the persons of the Trinity did not existe. God is beyond and before time and yet acts within time, moving and speaking within historyterms which would hide polytheism).

God is not an impersonal essence or mere "higher power," but rather each of '''WHAT GOD ''IS'':''' Though the divine persons relates to mankind personally. Neither Trinity is God a simple name for three gods (i.e.mystery beyond comprehension, polytheism), but rather the Orthodox faith is monotheist and yet [[Triadology|Trinitarian]]two analogies are often used to help explain what ''Trinity'' means. The God of first references the Orthodox Christian Church is the God of [[Abraham]]sun, [[Isaac]] and [[Jacob]], the '''I AM''' who revealed himself to [[Moses]] in the burning bushsecond references man.

'''The Sun:''' The sun is characterized by three elements.(1) The ball of burning gas is the source of all (like the Father).(2) The light is visible to all (like the Son).(3) The heat is felt, but not seen (like the Holy Spirit or Comforter). The sun has never been the sun without its light and heat, and the light and heat cannot exist without their source. In addition, while they may co-exist, they do not produce each other in and unity of themselves. (ex. You can’t read by the light of a heating pad, nor can you count on getting warm wherever it is bright.)  '''Man:''' It is said that each human has been made in the Holy Trinity image of God; and, as such, each human bears similarities to our Trinitarian Lord and God:(1) Man's ''nous'' (i.e. complete mind and heart; including intellect, creativity, feelings, morality, intuition, etc.) is like the Father.(2) Man's flesh (both tangible and a temple of the Holy Spirit), from whom is akin to the Son who became incarnate and was filled with the Holy Spirit.(3) Man's life (or breath) is begotten and also from whom akin the Holy Spirit proceeds. Thus Man (any human) is all three. There is never a time that man has existed (or could exist) without all three. For a human nous cannot exist without a body and life, a human body does not exist--at least at the Father is both the ground start--without a nous and life, and a human life cannot exist without a nous and body. '''The benefit and limitation of unity analogies:''' Each of the Trinity these analogies is good at expressing a three-ness and also of distinctionone-ness with no polytheism. To try However, according to Saint [[Gregory the Theologian]], trying to go further to comprehend unbegottenness ''unbegotten-ness'' (Father), begottenness ''begotten-ness'' (Son), or ''procession '' (Holy Spirit) leads to insanity, says the holy [[Gregory the Theologian]], and so . Therefore the Church traditionally approaches God in divine mystery, approaching God (and [[apophatic theology|apophatically]]), being content to encounter Him rather than comprehend Him (for it is impossible for the created to comprehend the ineffable Creator). ==Image & Likeness Distinguished==It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''. St. Ephrem the Syrian often writes of mankind initially being "robed in glory," referring to bearing the ''likeness'' of God personally .<ref>St. Ephrem the Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (1997).</ref> God is good; and yet realize , to be ''like'' God, a person needs to be ''good'' as well. This, however, is where ''the inadequacy of Fall'' is evident; for, as St. Ephrem points out, when Adam and Eve looked to themselves to determine right and wrong (daring to become as God without God<ref>Clark Carlton, The Life, Regina Orthodox Press, Salisbury, MA (2000), p. 22.</ref> choosing their own leadership rather than God's by not waiting to know all things through and with Him) they became naked--no longer bearing His likeness... no longer "robed in glory." At this point, we know the human mind tale... in God's mercy, they departed Eden. (For giving them access to comprehend himthe Tree of Life--immortality--when not in God's likeness--would indeed have been a living hell.) ==The Trinity Explained in the Creed==

{{stub}}[[Category:Theology]]  [[el:Αγία Τριάδα]][[es:Santísima Trinidad]][[mk:Пресвета Троица]][[ro:Sfânta Treime]]