A Theological Analysis of the Doctrine of the Trinity

Thus far, I have focused primarily on the philosophy of the Trinity. However, the Trinity is not merely a philosophical concept: it is also a theological one. Here, I wish to analyze the doctrine through a theological lens and to see whether the Trinity is theologically necessary for the Christian religion.


Theology proper, simply put, is the study of God’s nature, His works, and other things that deal directly with God himself. Whereas many other fields of theology study things as they relate to the nature of God, theology proper gets straight to the nature and works of God themselves, as well as other aspects of God. To Trinitarians, the Trinity is at the core of theology proper, since this doctrine describes the very essence God and the personality of God. Because of this, some Christians will claim that Muslims do not worship the same God as them, since Muslims reject the Trinity and therefore worship a God with a difference essence. It can be debated whether a different understanding of God’s essence implies that Muslims worship a different God entirely, especially since Jews also reject the idea that God is Trinity.


The Trinity is necessary if one wishes to remain a strict monotheist and at the same time recognize the Father, the Son, and the Holy Spirit as being fully divine. The best way to reconcile these two beliefs seems to be the concept of the Trinity. But are these two beliefs necessary?

First, let’s look at whether strict monotheism is necessary. Ontologically, it would seem as if it is not necessary. (Ontology is the study of existence.) It is possible to recognize the existence of other gods without worshipping them. The practice of worshipping only one God is called monolatry. Also, one could take the stance that one God is above all other gods, a view called henotheism.

Next, let’s discuss whether it is necessary that the Father, the Son, and the Holy Spirit all be recognized as fully divine. It is generally agreed upon among Christians that at least the Father is God. The question now is whether the Son and the Spirit must also be divine in the fullest sense. If one takes a henotheistic viewpoint, which was mentioned in the paragraph above, it is possible to do this but perhaps only worship one of them. However, if one is inclined to put all three of them on the same divine level, and not be merely fully divine by nature, then one could take a monolatrous view and simply choose to worship one instead of the others, in order to be consistent with the command to “have no others gods before me” (Ex. 20:3 ESV). This raises other problems, however, since if all three are fully divine, it must be asked: why is it that one should be worshipped while the others are treated as being below that one?

With all of that said, is it even necessary that the Son and the Holy Spirit be God (or gods)? Regarding the Son, it can be easily imagined that he is not actually God. It is possible to consider him a glorified human or, if one can accept the existence of other gods, a lesser god. Outside biblical texts that allegedly support the deity of Jesus, it does not seem necessary that Jesus be God himself, especially since Jesus and God are often referred to as separate beings, and the biblical writers do not seem to be in full agreement on the issue or to have developed a Trinitarian understanding, at least as it is seen in the Council of Nicaea.

As for the Holy Spirit, it does not seem as if the Holy Spirit has ever been imagined as anything but God or a nonpersonal force. The latter can be taken without significantly affecting any essential doctrine. Even if the Christian considers the Holy Spirit to indwell true believers, this can be thought of as similar to God breathing life into Adam in Genesis 2:7. This has some plausibility since the Hebrew word ruach translated spirit usually refers to an invisible force, especially breath or wind, although not always. Similarly, the Greek word pneuma can also mean breath or wind, as well as spirit.


This is by no means an exhaustive theological analysis of the doctrine of the Trinity. Furthermore, some of the points that I have presented are arguable. However, I think that there is enough ground on which to say that the doctrine of the Trinity can be rejected in Christian theology, although I am aware that many Christians will want to raise up arms against me for saying this. Another question worth asking is whether a nontrinitarian theology is true Christian theology at all. This, of course, is highly debatable since there are indeed Christians who do not accept the doctrine of the Trinity.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: