CHAPTER XXXV.

THE TRINITY.

Say not there are three Gods, God is but One God.”—(Koran.)

THE doctrine of the Trinity is the highest and most mysterious doctrine of the Christian church. It declares that there are three persons in the Godhead or divine nature- the Father, the Son, and the Holy Ghost — and that "these three are one true, eternal God, the same in substance, equal in power and glory, although distinguished by their personal propensities." The most celebrated statement of the doctrine is to be found in the Athanasian creed,' which asserts that:

"The Catholic faith is this: That we worship One God as Trinity, and Trinity in Unity-neither confounding the persons, nor dividing the substance-for there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, and of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal."

As M. Reville remarks:

"The dogma of the Trinity displayed its contradictions with true bravery. The Deity divided into three divine persons, and yet these three persons forming only One God; of these three the first only being self-existent, the two others deriving their existence from the first, and yet these three persons being considered as perfectly equal; each having his special, distinct character, his individual qualities, wanting in the other two, and yet each one of the three being supposed to possess the fullness of perfection-here, it must be confessed, we have the deification of the contradictory."

We shall now see that this very peculiar doctrine of three in and one in three, is of heathen origin, and that it must fall with all the other dogmas of the Christian religion.

one,

The celebrated passage (I. John, v. 7) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one," is now admitted on all hands to be an interpolation into the epistle many centuries after the time of Christ Jesus.

In

(See Giles' Hebrew and Christian Records, vol. ii. p. 12. Gibbon's Rome, vol. iii. p. 556. man's Ancient Faiths, vol. ii. p. 886. Taylor's Diegesis and Reber's Christ of Paul.)

That is, the true faith.

'Dogma Deity Jesus Christ, p. 25.

The number three is sacred in all theories derived from oriental sources. Deity is always a trinity of some kind, or the successive emanations proceeded in threes.'

If we turn to India we shall find that one of the most prominent features in the Indian theology is the doctrine of a divine triad, governing all things. This triad is called Tri-murti- from the Sanscrit word tri (three) and murti (form) and consists of Brahma, Vishnu, and Siva. It is an inseparable unity, though three in form.'

"When the universal and infinite being Brahma- the only really existing entity, wholly without form, and unbound and unaffected by the three Gunas or by qualities of any kind - wished to create for his own entertainment the phenomena of the universe, he assumed the quality of activity and became a male person, as Brahma the creator. Next, in the progress of still further selfevolution, he willed to invest himself with the second quality of goodness, as Vishnu the preserver, and with the third quality of darkness, as Siva the destroyer. This development of the doctrine of triple manifestation (tri-murti), which appears first in the Brahmanized version of the Indian Epics, had already been adumbrated in the Veda in the triple form of fire, and in the triad of gods, Agni, Surya, and Indra; and in other ways."

993

This divine Tri-murti-says the Brahmans and the sacred books -is indivisible in essence, and indivisible in action; mystery profound! which is explained in the following manner:

Brahma represents the creative principle, the unreflected or unevolved protogoneus state of divinity - the Father.

Vishnu represents the protecting and preserving principle, the evolved or reflected state of divinity the Son.*

Siva is the principle that presides at destruction and re-construction the Holy Spirit.*

1 "The notion of a Triad of Supreme Powers is indeed common to most ancient religions." (Prichard's Egyptian Mytho., p. 285.) "Nearly all the Pagan nations of antiquity, in their various theological systems, acknowledged a trinity in the divine nature." (Maurice: Indian Antiquities, vol. vi. p. 35.)

"The ancients imagined that their triad of gods or persons, only constituted one god." (Celtic Druids, p. 197.)

2 The three attributes called Brahma, Vishnu and Siva, are indicated by letters corresponding to our A. U. M., generally pronounced oм. This mystic word is never uttered except in prayer, and the sign which represents it in their tem

ples is an object of profound adoration.

Monier Williams' Indian Wisdom, p. 324. 4 That is, the Lord and Saviour Crishna. The Supreme Spirit, in order to preserve the world, produced Vishnu. Vishnu came upon earth, for this purpose, in the form of Crishna. He was believed to be an incarnation of the Supreme Being, one of the persons of their holy and mysterious trinity, to use their language, "The Lord and Savior-three persons and one god." In the Geita, Crishna is made to say: "I am the Lord of all created beings." "I am the mystic figure o. M." "I am Brahma, Vishnu, and Siva, three gods in one."

See The Heathen Religion, p. 124.

The third person was the Destroyer, or, in his good capacity, the Regenerator. The dove was the emblem of the Regenerator. As the spiritus was the passive cause (brooding on the face of the waters) by which all things sprang into life, the dove became the emblem of the Spirit, or Holy Ghost, the third person.

These three gods are the first and the highest manifestations of the Eternal Essence, and are typified by the three letters composing the mystic syllable OM or AUM. They constitute the well known Trimurti or Triad of divine forms which characterizes Hindooism. It is usual to describe these three gods as Creator, Preserver and Destroyer, but this gives a very inadequate idea of their complex characters. Nor does the conception of their relationship to each other become clearer when it is ascertained that their functions are constantly interchangeable, and that each may take the place of the other, according to the sentiment expressed by the greatest of Indian poets, Kalidasa (Kumara-sambhava, Griffith, vii. 44):

"In those three persons the One God was shown-
Each first in place, each last-not one alone;

Of Siva, Vishnu, Brahma, each may be

First, second, third, among the blessed three."

A devout person called Attencin, becoming convinced that he should worship but one deity, thus addressed Brahma, Vishnu and Siva:

"O you three Lords; know that I recognize only One God; inform me therefore, which of you is the true divinity, that I may address to him alone my vows and adorations."

The three gods became manifest to him, and replied:

"Learn, O devotee, that there is no real distinction between us ; what to you appears such is only by semblance; the Single Being appears under three forms, but he is One."1

Sir William Jones says:

"Very respectable natives have assured me, that one or two missionaries have been absurd enough in their zeal for the conversion of the Gentiles, to urge that the Hindoos were even now almost Christians; because their Brahma, Vishnou, and Mahesa (Siva), were no other than the Christian Trinity."

Thomas Maurice, in his "Indian Antiquities," describes a magnificent piece of Indian sculpture, of exquisite workmanship, and of stupendous antiquity, namely:

"A bust composed of three heads, united to one body, adorned with the oldest symbols of the Indian theology, and thus expressly fabricated according to the

1 Allen's India, pp. 382, 383.

Asiatic Researches, vol. i. p. 272.

unanimous confession of the sacred sacerdotal tribe of India, to indicate the Creator, the Preserver, and the Regenerator, of mankind; which establishes the solemn fact, that from the remotest eras, the Indian nations had adored a triune deity.”'

Fig. No. 34 is a representation of an Indian sculpture, intended to represent the Triune God,' evidently similar to the one described above by Mr. Maurice. It is taken from "a very ancient granite" in the museum at the "Indian

In this Trinity Vajrapani answers to Brahma, or Jehovah, the "All-father," Manjusri is the "deified teacher," the counterpart of Crishna or Jesus, and Avalokitesvara is the "Holy Spirit."

Buddha was believed by his followers to be, not only an incarnation of the deity, but "God himself in human form❞—as the followers of Crishna believed him to be- and therefore "three gods in one." This is clearly illustrated by the following address delivered to Buddha by a devotee called Amora:

"Reverence be unto thee, O God, in the form of the God of mercy, the dispeller of pain and trouble, the Lord of all things, the guardian of the universe, the emblem of mercy towards those who serve thee-OM! the possessor of all things in vital form. Thou art Brahma, Vishnu, and Mahesa; thou art Lord of all the universe. Thou art under the proper form of all things, movable and immovable, the possessor of the whole, and thus I adore thee. I adore thee, who art celebrated by a thousand names, and under various forms; in the shape of Buddha, the god of mercy." 113

The inhabitants of China and Japan, the majority of whom are Buddhists, worship God in the form of a Trinity. Their name

* Indian Antiquities, vol. iv. p. 372.

Asiatic Researches, vol. ii. pp. 285, 286.

? Taken from Moore's "Hindoo Pantheon," See also, King's Gnostics, 167.

plate 81.

for him (Buddha) is Fo, and in speaking of the Trinity they say: "The three pure, precious or honorable Fo." This triad is represented in their temples by images similar to those found in the pagodas of India, and when they speak of God they say: "Fo is one person, but has three forms.""

In a chapel belonging to the monastery of Poo-ta-la, which was found in Manchow-Tartary, was to be seen representations of Fo, in the form of three persons."

Navarette, in his account of China, says:

"This sect (of Fo) has another idol they call Sanpao. It consists of three, equal in all respects. This, which has been represented as an image of the Most Blessed Trinity, is exactly the same with that which is on the high altar of the monastery of the Trinitarians at Madrid. If any Chinese whatsoever saw it, he would say that Sanpao of his country was worshiped in these parts.”

And Mr. Faber, in his "Origin of Heathen Idolatry," says:

Among the Chinese, who worship Buddha under the name of Fo, we find this God mysteriously multiplied into three persons.”

The mystic syllable O. M. or A. U. M. is also reverenced by the Chinese and Japanese, as we have found it reverenced by the inhabitants of India.

The followers of Laou-tsze, or Laou-keum-tsze-a celebrated philosopher of China, and deified hero, born 604 B. C.-known as the Taou sect, are also worshipers of a Trinity. It was the leading feature in Laou-keun's system of philosophical theology, that Taou, the eternal reason, produced one; one produced two; two produced three; and three produced all things. This was a sentence which Laou-keun continually repeated, and which Mr. Maurice considers, "a most singular axiom for a heathen philosopher.""

The sacred volumes of the Chinese state that:

"The Source and Root of all is One. This self-existent unity necessarily produced a second. The first and second, by their union, produced a third. These Three produced all.”8

The ancient emperors of China solemnly sacrificed, every three years, to "Him who is One and Three."

The ancient Egyptians worshiped God in the form of a Trinity,

1 Davis' China, vol. ii. p. 104.

2 Ibid. pp. 103 and 81.

Ibid. pp. 105, 106.

4 Ibid. pp. 103, 81.

Ibid. 110, 111. Bell's Pantheon, vol. ii. p

36. Dunlap's Spirit Hist., 150.

Indian Antiquities, vol. v. p. 41. Dupuis,

p. 285. Dunlap's Spirit Hist., 150.

Indian Antiquities, vol. v. p. 41.

This Taon sect, according to John Francis Davis, and the Rev. Charles Gutzlaff, both of whom have resided in China-call their trinity "the three pure ones," or "the three precious ones in heaven." (See Davis' China, vol. ii. p. 110, and Gutzlaff's Voyages, p. 307.)

See Prog. Relig. Ideas, vol. i. p. 210.
Ibid.