Trinity – Quotes

The Son is the image of the Father

For the Son is the natural image of the Father, unchangeable, in everything like to the Father, except that He is begotten, and that He is not the Father. The Father begets, being unbegotten. The Son is begotten, and is not the Father, and the Holy Spirit is the image of the Son. For no one can say the Lord Jesus, except in the Holy Spirit. (I Cor. 12.3) Through the Holy Spirit we know Christ, the Son of God and God, and in the Son we look upon the Father. For in things that are conceived by nature,* language is the interpreter, and spirit is the interpreter of language. The Holy Spirit is the perfect and unchangeable image of the Son, differing only in His procession. The Son is begotten, but does not proceed.

St. John Damascene
Apology Against Those Who Decry Holy Images
Part III, 3rd Point

Doctrines are not always evident in the scriptures

Where do you find in the Old Testament or in the Gospel the Trinity, or consubstantiality, or one Godhead, or three persons, or the one substance of Christ, or His two natures, expressed in so many words? Still, as they are contained in what Scripture does say, and defined by the holy fathers, we receive them and anathematise those who do not.

St. John Damascene
Apology Against Those Who Decry Holy Images
Part III

Creation is full of images that point to God

If, therefore, Holy Scripture, providing for our need, ever putting before us what is intangible, clothes it in flesh, does it not make an image of what is thus invested with our nature, and brought to the level of our desires, yet invisible? A certain conception through the senses thus takes place in the brain, which was not there before, and is transmitted to the judicial faculty, and added to the mental store. Gregory, who is so eloquent about God, says that the mind, which is set upon getting beyond corporeal things, is incapable of doing it. For the invisible things of God since the creation of the world are made visible through images. (Rom. 1.20) We see images in creation which remind us faintly of God, as when, for instance, we speak of the holy and adorable Trinity, imaged by the sun, or light, or burning rays, or by a running fountain, or a full river, or by the mind, speech, or the spirit within us, or by a rose tree, or a sprouting flower, or a sweet fragrance.

St. John Damascene
Apology Against Those Who Decry Holy Images
Part I

Christ elevates human nature to godhood

I adore one God, one Godhead but three Persons, God the Father, God the Son made flesh, and God the Holy Ghost, one God. I do not adore creation more than the Creator, but I adore the creature created as I am, adopting creation freely and spontaneously that He might elevate our nature and make us partakers of His divine nature.

St. John Damascene
Apology Against Those Who Decry Holy Images
Part I

Sanctification is a participation in the whole Trinity

For, in this way, he who is such as his Creator wished him to be, will receive from God power always to exist, and to abide for ever. That this may be the case, and that those whom He has created may be unceasingly and inseparably present with Him, Who IS, it is the business of wisdom to instruct and train them, and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification, by which alone are they capable of receiving God. In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace

Origen
On First Principles, Book I
Chapter III

By the grace of the Holy Spirit and our free will we participate in Christ

Having made these declarations regarding the Unity of the Father, and of the Son, and of the Holy Spirit, let us return to the order in which we began the discussion. God the Father bestows upon all, existence; and participation in Christ, in respect of His being the word of reason, renders them rational beings. From which it follows that they are deserving either of praise or blame, because capable of virtue and vice. On this account, therefore, is the grace of the Holy Ghost present, that those beings which are not holy in their essence may be rendered holy by participating in it. Seeing, then, that firstly, they derive their existence from God the Father; secondly, their rational nature from the Word; thirdly, their holiness from the Holy Spirit,—those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ, in respect that He is the righteousness of God; and those who have earned advancement to this grade by the sanctification of the Holy Spirit, will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God.

Origen
On First Principles, Book I
Chapter III

The Holy Spirit is eternal with the Father and Son

We are not, however, to suppose that the Spirit derives His knowledge through revelation from the Son. For if the Holy Spirit knows the Father through the Son’s revelation, He passes from a state of ignorance into one of knowledge; but it is alike impious and foolish to confess the Holy Spirit, and yet to ascribe to Him ignorance. For even although something else existed before the Holy Spirit, it was not by progressive advancement that He came to be the Holy Spirit; as if any one should venture to say, that at the time when He was not yet the Holy Spirit He was ignorant of the Father, but that after He had received knowledge He was made the Holy Spirit. For if this were the case, the Holy Spirit would never be reckoned in the Unity of the Trinity, i.e., along with the unchangeable Father and His Son, unless He had always been the Holy Spirit. When we use, indeed, such terms as “always” or “was,” or any other designation of time, they are not to be taken absolutely, but with due allowance; for while the significations of these words relate to time, and those subjects of which we speak are spoken of by a stretch of language as existing in time, they nevertheless surpass in their real nature all conception of the finite understanding.

Origen
On First Principles, Book I
Chapter III

The Holy Spirit’s authority is equal to the the Father and Son

From all which we learn that the person of the Holy Spirit was of such authority and dignity, that saving baptism was not complete except by the authority of the most excellent Trinity of them all, i.e., by the naming of Father, Son, and Holy Spirit, and by joining to the unbegotten God the Father, and to His only-begotten Son, the name also of the Holy Spirit. Who, then, is not amazed at the exceeding majesty of the Holy Spirit, when he hears that he who speaks a word against the Son of man may hope for forgiveness; but that he who is guilty of blasphemy against the Holy Spirit has not forgiveness, either in the present world or in that which is to come!

Origen
On First Principles, Book I
Chapter III

The Son’s goodness is the same as and equal to the Fathers

For there is no other second goodness existing in the Son, save that which is in the Father. And therefore also the Savior Himself rightly says in the Gospel, “There is none good save one only, God the Father,” that by such an expression it may be understood that the Son is not of a different goodness, but of that only which exists in the Father, of whom He is rightly termed the image, because He proceeds from no other source but from that primal goodness, lest there might appear to be in the Son a different goodness from that which is in the Father. Nor is there any dissimilarity or difference of goodness in the Son. And therefore it is not to be imagined that there is a kind of blasphemy, as it were, in the words, “There is none good save one only, God the Father,” as if thereby it may be supposed to be denied that either Christ or the Holy Spirit was good. But, as we have already said, the primal goodness is to be understood as residing in God the Father, from whom both the Son is born and the Holy Spirit proceeds, retaining within them, without any doubt, the nature of that goodness which is in the source whence they are derived.

Origen
On First Principles, Book I
Chapter II

The Son is a mirror of the Father — as he does so does the Son

For as the image formed in a mirror unerringly reflects all the acts and movements of him who gazes on it, so would Wisdom have herself to be understood when she is called the stainless mirror of the power and working of the Father: as the Lord Jesus Christ also, who is the Wisdom of God, declares of Himself when He says, “The works which the Father doeth, these also doeth the Son likewise.” And again He says, that the Son cannot do anything of Himself, save what He sees the Father do. As therefore the Son in no respect differs from the Father in the power of His works, and the work of the Son is not a different thing from that of the Father, but one and the same movement, so to speak, is in all things, He therefore named Him a stainless mirror, that by such an expression it might be understood that them is no dissimilarity whatever between the Son and the Father.

Origen
On First Principles, Book I
Chapter II