Fathers of the Church: Saint Augustine : The Trinity

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Summary: Perhaps Augustine's Most Difficult Work
Review: Trinitarian theology is a difficult subject. Scriptural references are few and their meaning is not obvious - indeed, they can easily be read as contradictory. In fact, there is no explicit description of the Trinity in the scriptures at all - the orthodox view of the Trinity (three persons in one God) is an inferential conclusion from scripture that took generations to piece together. Having arrived at that conclusion, the next problem was to understand exactly what it meant - a problem difficult enough that many argued that it was simply a mystery the answer to which we might know in the next life but not this.

This famously difficult problem is the subject of Augustine's "The Trinity". In addressing it, he has two motives. His first motive is to combat non-Trinitarian heresy by showing the scriptural support for the concept and by showing that it is not inherently contradictory. His second motive is to attempt to understand the Trinity more deeply, to satisfy the scriptural directive to "seek His face evermore".

"The Trinity" is a long book, the second longest work in the Augustinian corpus, and one that he worked on, intermittently, for sixteen years. He might not have finished it had not the unauthorized publication of the first twelve "books", led him to write the final three in order to avoid having the work available only in an incomplete form.

"The Trinity" begins with a consideration of the Scriptural references to the Trinity, with the aim of reconciling them and explaining them through the supposition of three equal persons in one God. Augustine is at particular pains to maintain the equality of the persons: that the Son is equal to the Father, and the Holy Spirit equal to both. Of particular concern to Augustine are the references to the Son and Holy Spirit being sent, with the implication that the Father who sends must be superior to them. This presentation takes up the first eight books.

From there Augustine aims to develop some deeper understanding of the nature of the Trinity. His approach is to use the fact that the Man was created in the image of God. Given this, Augustine reasons, there should be some image of the Trinity in man. This leads to the consideration of a succession of trinities - the lover, beloved, and love; memory, understanding, and will; the objects of sense, the will to attend to them, and the sense impressions of them; etc. This presentation, which take up the next four books, is interesting, but often perplexing. It is easy for the reader to see that the trinities he names are not analogues of the divine Trinity, and it can be perplexing to attempt to understand how Augustine intends to bring this discussion of the trinities in man together.

It is in the last few books, written after the premature publication of the earlier books, that Augustine works to reverse the centrifugal tendencies of his discussion of the trinities in man and unify them into a whole. The trinities in man are held up not as exact analogues to that in God, but as a ladder, starting with the most carnal and rising towards the most spiritual; we do not find a single Trinity like that of God within ourselves, but we do find a series of them that we can ascend, and in ascending it we approach the divine Trinity and a deeper understanding of God.