“[T]he mystery of the Trinity is the mystery of Holiness:
the Glory and the Power of the Trinity is the Glory and Power of God who makes us holy.
There is God dwelling in light inaccessibly, a consuming fire of Holy Love,
destroying all that resists, glorifying into its own purity all that yields.
There is the Son, casting Himself into that consuming fire,
whether in its eternal blessedness in heaven,
or its angry wrath on earth, a willing sacrifice, to be its food and its satisfaction,
as well as the revelation of its power to destroy and to save.
And there is the Spirit of Holiness, the flames of that mighty fire spreading on every side,
convicting and judging as the Spirit of Burning,
and then transforming into its own brightness and holiness all that it can reach.
All the relations of the Three Persons to each other and
to us have their root and their meaning in the revelation of God as the Holy One.
As we know and partake of Him, we shall know and partake of Holiness.”
Bear always in mind that this is the rule of faith which I profess;
by it I testify that the Father, and the Son, and the Spirit are inseparable from each other,
and so will you know in what sense this is said. Now, observe,
my assertion is that the Father is one, and the Son one, and the Spirit one,
and that They are distinct from Each Other.
This statement is taken in a wrong sense by every uneducated
as well as every perversely disposed person,
as if it predicated a diversity, in such a sense as to imply a separation among the Father,
and the Son, and the Spirit.
I am, moreover, obliged to say this, when (extolling the Monarchy at the expense of the Economy)
they contend for the identity of the Father and Son and Spirit,
that it is not by way of diversity that the Son differs from the Father,
but by distribution: it is not by division that He is different, but by distinction;
because the Father is not the same as the Son,
since they differ one from the other in the mode of their being.
For the Father is the entire substance, but the Son is a derivation and portion of the whole,
as He Himself acknowledges: “My Father is greater than I.”
In the Psalm His inferiority is described as being “a little lower than the angels.”
Thus the Father is distinct from the Son, being greater than the Son,
inasmuch as He who begets is one, and He who is begotten is another;
He, too, who sends is one, and He who is sent is another; and He, again,
who makes is one, and He through whom the thing is made is another.
Happily the Lord Himself employs this expression of the person of the Paraclete (Holy Spirit),
so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead);
for He says, “I will pray the Father, and He shall send you another Comforter…
even the Spirit of truth,” thus making the Paraclete distinct from Himself,
even as we say that the Son is also distinct from the Father;
so that He showed a third degree in the Paraclete,
as we believe the second degree is in the Son, by reason of the order observed in the Economy.
Besides, does not the very fact that they have the distinct names of Father and Son amount to a declaration that they are distinct in personality?
For, of course, all things will be what their names represent them to be;
and what they are and ever will be, that will they be called;
and the distinction indicated by the names does not at all admit of any confusion,
because there is none in the things which they designate. “Yes is yes, and no is no;
for what is more than these, cometh of evil.”
Please find this brief youtube clip of Dr. Nabeel Qureshi’s closing remarks during a debate on whether God is Tawhid (oneness) or Trinity… a discussion offered at Wayne State in Detroit, Michigan April 8, 2015 during a discussion between Dr. Qureshi and Dr Shabir Ally
(prayers for Dr Nabeel Qureshi as he is currently being treated for an aggressive
form of stomach cancer)