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.

'''What God is WHAT GOD IS ''notNOT'':''' God is ''not'' an impersonal essence nor merely a "higher power." Neither are ''God'' or and ''Trinity'' simple simply singular names for what would otherwise be seen as considered three gods (i.e. a term terms which would hide polytheism).

'''Common AnalogiesWHAT GOD ''IS'':''' Though the Trinity is a mystery beyond comprehension, two analogies are often used to help us glimpse explain what the term ''Trinity'' means. The first is references the sun, and the second references man. '''The Sun:''' The sun is characterized by three elements.(1) The ball of burning gas is man himselfthe 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).

MAN'''Man: ''' It is said that each human has been made in the image of God; and, 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), is akin to the Son who became incarnate and was filled with the Holy Spirit.(3. ) Man's life (or breath ) is akin the Holy Spirit.  Man (any human) is all three. One cannot be human without all three. There is never a time that man has existed (or could exist) without all three. A mind or life For a human nous cannot exist without a bodyand life, and the a human body does not exist (--at least at the start) --without a mind nous and life, and a human life cannot exist without a nous and body. '''The benefit and limitation of analogies:''' Each of these analogies is good at expressing a three-ness and one-ness with no polytheism. However, according to Saint [[Gregory the Theologian]], trying to go further to comprehend ''unbegotten-ness'' (Father), ''begotten-ness'' (Son), or ''procession'' (Holy Spirit) leads to insanity. Therefore the Church traditionally approaches God in divine mystery (and [[apophatic theology|apophatically]]), content to encounter Him rather than comprehend Him (for it is impossible for the created to comprehend the ineffable Creator).

In ==Image & Likeness Distinguished==It should be noted that while each of these analogies there human being is a three-ness and one-ness but no polytheism. According to Saint [[Gregory in the Theologian]], trying to go further to comprehend ''unbegotten-nessimage'' (Father)of God, humans were also created to be in His ''begotten-nesslikeness'' (Son). St. Ephrem the Syrian often writes of mankind initially being "robed in glory, or " referring to bearing the ''processionlikeness'' of God.<ref>St. Ephrem the Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (Holy Spirit1997) leads to insanity. </ref> Therefore the Church traditionally approaches God in divine mystery (is good; and [[apophatic theology|apophatically]]), content to encounter Him rather than comprehend Him (which is impossible)be ''like'' God, a person needs to be ''good'' as well.

==Image & Likeness distinguished==It should be noted that while each person is in the ''image'' of God, we were also created to be in His ''likeness''. This, however, is where ''the fall Fall'' is evident; for, ''His likeness'' refers as St. Ephrem points out, when Adam and Eve looked to themselves to His goodness, determine right and wrong (daring to be like Himbecome as God without God<ref>Clark Carlton, The Life, Regina Orthodox Press, Salisbury, MA (2000), we would need p. 22.</ref> choosing their own leadership rather than God's by not waiting to be good as wellknow all things through and with Him) they became naked--no longer bearing His likeness... no longer "robed in glory. " Obviously From this point on, we fall from this aimknow the tale... in God's mercy, they departed Eden. (Lord For giving them access to the Tree of Life--immortality--when not in God's likeness--would indeed have mercy!been a living hell.)