Orthodox Christians worship the Father, Son, and Holy Spirit—the 'The term ''Holy Trinity''', dates back at least to the one [[God]]time of Tertullian. Following It combines the [[Holy Scriptures]] concepts of tri- (three) and the [[Church Fathers]]unity (one), and refers to the Church believes that the Trinity is three divine persons (''[[hypostasis|hypostases]]'') Persons of God who share one essence are consubstantial (''[[ousia]]'')i. It is paradoxical to believe thus, but that is how God has revealed himselfe. All three persons are consubstantial with each other, that is, they are of one essence (or ''[[homoousios]]'') and coeternalwith each other. There never was a time when any of the persons Persons of the Trinity did not exist. , for God is beyond and before time and yet --though He acts within time, both moving and speaking within historythereby revealing Himself.

The source and unity ==Explanation of the Holy Trinity =='''WHAT GOD IS ''NOT'':''' God is the Father, from whom the Son is begotten and also from whom the Spirit proceeds''not'' an impersonal essence nor merely a "higher power. " Thus, the Father is both the ground of unity of the Neither are ''God'' and ''Trinity and also of distinction'' simply singular names for what would otherwise be considered three gods (i.e. To try to comprehend unbegottenness (Fatherterms which would hide polytheism), begottenness (Son), or procession (Holy Spirit) leads to insanity, says the holy [[Gregory the Theologian]], and so the Church approaches God in divine mystery, approaching God [[apophatic theology|apophatically]], being content to encounter God personally and yet realize the inadequacy of the human mind to comprehend Him.

'''WHAT GOD ''IS'':''' Though the Trinity is a mystery beyond comprehension, two analogies are often used to help explain what ''Trinity'' means. The first references the sun, and the second 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, since man while they may co-exist, they do not produce each other in and 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 image of God; and, man also has three naturesas such, each human bears similarities to our Trinitarian Lord and God:(1) Man's ''nous'' (i.e. Both man complete mind and woman have three parts: bodyheart; including intellect, creativity, feelings, morality, soulintuition, and spiritetc. God the Son ) is comparable to like the body since the Son is God incarnateFather. [[God (2) Man's flesh (both tangible and a temple of the Father]] Holy Spirit), is comparable akin to the soul, or mind, since he Son who became incarnate and was filled with the mind that created everythingHoly Spirit. The (3) Man's life (or breath) is akin the Holy Spirit .  Man (any human) is comparable to all three. There is never a time that man's Spirithas existed (or could exist) without all three. As For a human nous cannot exist without a body and life, a human body does not exist--at least at the start--without a nous and life, and a human life cannot exist without a nous and body . '''The benefit and limitation of man analogies:''' Each of these analogies is good at expressing a three-ness and one-ness with no polytheism. However, according to Saint [[Gregory the temple of our spiritTheologian]], trying to go further to comprehend ''unbegotten-ness'' (Father), ''begotten-ness'' (Son), or ''procession'' (Holy Spirit) leads to insanity. Therefore the body of Church traditionally approaches God in divine mystery (and [[Jesus Christapophatic theology|apophatically]] ), content to encounter Him rather than comprehend Him (for it is impossible for the temple 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 [[Holy Spirit]] which proceeds from ''likeness'' of God.<ref>St. Ephrem the Father through Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (1997).</ref> God is good; and, to be ''dialike''God, a person needs to be ''good'' as well. This, however, is where ''the 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 Sontale... in God's mercy, they departed Eden. (For giving them access to the Tree of Life--immortality--when not in God's likeness--would indeed have been a living hell.) ==The Trinity Explained in the Creed==