Welcome to Breakpoint, a daily look at an ever-changing culture through the lens of unchanging truth. For the Colson Center, I'm John Stone Street. This Sunday is Trinity Sunday, a day set aside in the Western Church calendar to consider the significance of the doctrine of the Trinity. Any pastor or preacher committed to tackling the topic is trembling, or at least he should be. As one of my theology professors once noted, it's basically impossible to explain the Trinity without at some point sliding into heresy.
But we have to talk about it because it's at the top of the defining traits of Orthodox Christianity, perhaps more than any other doctrine. In fact, the Trinitarian understanding of God sets Christianity apart from other monotheistic faiths. It's a difficult doctrine to understand, even more difficult to explain, especially to non-believers. As the great Augustine of Hippo confessed, and I quote, which of us understands the Almighty Trinity, and yet which speaks not of it, if indeed it be it? Rare is that soul which, while it speaks of it, knows what it speaks of, end quote.
Well, one way to talk about the Trinity is to clarify all that the Trinity is not. And to that end, the YouTube channel Lutheran Satire has produced the very funny and helpful video, St. Patrick's Bad Analogies. You gotta check it out. It's a way to own the struggle rather than treat what God has revealed to us about Himself.
as irrelevant. Even British theologian N. T. Wright has described his struggle with understanding the Trinity and why the ancient Celtic Church was so fascinated by it. The Celts do like things in threes.
More importantly, these early Christians recognized that the Trinity wasn't an optional doctrine for the Christian faith. In his 2025 book, Spiritual and Religious, Wright explained it this way: quote, When I was younger, I could never understand why St. Patrick needed to use a shamrock to evangelize the Irish. I had never heard an evangelistic sermon which expounded the doctrine of the Trinity, and I couldn't see why one would want to try. It makes a lot more sense to me now, though.
Patrick could not assume, and we could not today assume, that people know what Christians mean when they say God, end quote. Wright went on to observe that for many people, God is simply a product of their own cultural and individual imaginations, not the God who's revealed himself to us in Holy Scripture. But by what He has revealed, Christianity is Trinitarian. If it's not Trinitarian, it's not Christian. The doctrine of the Trinity describes God as both independent and personal in a way that other monotheistic faiths cannot.
The gods portrayed in Islam or deism cannot be fully personal on their own. In fact, such a god would be more of an it than a he. Though a person away from others is still a person, what's a person when there are no such things as other persons? A God like that would be more of a thing, more of a force than a person. Even more, such a solitary God would need to create a world and other persons in order to be personal.
A God who needs his creation is a dependent God, not independent. According to Scripture, God is a triunity, one God eternally existing in three persons. As such, He needs no one else. Far beyond time, Father, Son, and Holy Spirit has had full personal fellowship within Himself. He did not need to create the world.
That also adds real substance to the biblical claim that God is love, the eternal loving fellowship within the Trinity ground love in God's eternal being. Not just merely something he decided to do after creating other things and other persons. He exists fully independent of his creation and loves because he wants to, not because he needs to. The Trinity also tells us something about what it means to be human. After all, we're not just made in the image of any God.
We bear the image of the God who actually exists, who is Trinity. Thus, our lives as persons in relationship with other persons isn't just an accident. It's not a quirk of evolution or a naturalistic survival mechanism. If God is Trinity, He doesn't just do relationships, He is a relationship. And we then are relational as well in our being.
This has incredible implications for everything from the epidemic of loneliness to AI companions to the breakdown of the human family. It matters that God is not a thing, a force, or an energy. It matters that He exists eternally, one being, three persons. Who we are, including our roles as mothers and fathers, grandparents and grandkids and friends, reflects and expresses the loving personal nature of the triune God. For the Coulson Center, I'm John Stone Street with Breakpoint.
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