2. Tratamiento antirretroviral en adultos
2.8 Complicaciones del tratamiento antirretroviral
trinity, lest we polarize the doctrine of the Trinity into one of two extremes: suppression of the evidence in favor of unity (resulting in unitarianism, i.e., one solitary God) or misuse of the evidence for triunity (resulting in tritheism, i.e., three separate gods).
An objective analysis of the biblical data concerning the relationship of the Father, the Son, and the Holy Spirit reveals that this great doctrine of the Church is not an abstract notion, but is in fact a revelational truth. Therefore, before discussing the historical development and formulation of Trinitarian the- ology, we will consider the biblical data for the doctrine.
The Holy Trinity
BIBLICAL DATA FOR THE DOCTRINE
God, in the Old Testament, is one God, revealing himself by His names, His attributes, and His A shaft of light breaks through the long shadow of the Old Testament, how- ever, intimating plurality (a distinction of persons) in the Godhead: “God said, ‘Let us make man in our image, in our likeness’ (Gen. That God could not have been con- versing with angels or other unidentified beings is clearly revealed in verse 27, which refers to the special creation of man “in the image of God.‘! The context indicates a divine interpersonal communication requiring a unity of Persons in the Godhead.
Other intimations of personal distinctions in the Godhead are revealed in passages that make reference to “the angel of the (Heb. This angel is distinguished from other angels. He is personally identified with Yahweh and at the same time distinguished from Him (Gen. 3; 18:
21; says, “I saw God face to face,”
with reference to the angel of the Lord). In Isaiah
48: 16; 6
1: 1; and the Messiah speaks. In one instance He identifieshimself God and the Spirit in personal unity as the three members of the Godhead. And yet, in another instance, the Messiah continues (still speaking in person) to distin- guish himself from God and the Spirit.
Zechariah is most illuminating as he speaks for God about
chap. 4.
“‘Some, especially among the Jews, take the plurals here to be the plural of majesty or something like an editor’s “we,” but there is no parallel for this in the Bible.
147 CHAPTER
148 CHAPTER
5
The Holy
Trinity
Systematic Theology: A Pentecostal Perspective
the
Messiah’s crucifixion: ‘I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn forhim as
one mourns for an only child, and grieve bitterly for him as one grieves forson’
12: 10). Clearly the one true God is speaking in the first person (“me”) in reference to having been “pierced,” and yet He himself makes the grammatical shift from the first person to the third person (“him”) in referring to the Mes- siah’s sufferings because of having been “pierced.” The rev- elation of plurality in the Godhead is quite evident in this passage.
This leads us from the shadows of the Old Testament into the greater light of the New Testament’s revelation.
THE NEW TESTAMENT
John commences the prologue of his Gospel with revela- tion of the Word”: In the beginning was the Word, and the Word was with God, and the Word was God” (John 1 B.
F. Westcott observes that here John carries our thought be- yond the beginning of creation in time to eternity.‘* The verb “was” (Gk. the imperfect of “to be”) appears three times in this verse, and by the use of this verse the apostle conveys the concept that neither God nor the
Logos
has a beginning; their existence together has been and is contin- uous.The second part of the verse continues, “And the Word was with God
ton
The Logos
has existed with God in perfect fellowship throughout all eternity. The word (with) reveals the intimate “face to face” relationshipLogos is significant that John chose to identify Christ in His preincamate state as the Logos instead of (wisdom). John avoids the contaminations of pre-Gnostic teachings that either denied the hu- manity of the Christ or separated the Christ from the man Jesus. The Logos,
who is eternal, became flesh” egeneto, v. 14).
in Archibald Thomas Robertson, Word in
vol. 5 (Nashville, Tenn.: Press, 3. “In the
beginning” (en is similar to the Hebrew in Genesis 1: 1.
Neither urcbei nor has the definite article, but this does not bear any special meaning in the interpretation of the text unless it points us to the very beginning before other beginnings.
notes: “Quite a different verb (egeneto, ‘became’) appears in v. 14 for the beginning of the Incarnation of the Logos.” Ibid.
Biblical Data for the Doctrine
149the Father and the Son have always Johns final phrase CHAPTER is a clear declaration of the deity of the Word: “And the Word
God.“’
John continues to tell us, by revelation, that the Word The entered the plane of history ( as Jesus of Nazareth: Trinity self “God the One and Only, who is at the Father’s side” and
who has made the Father known ( 1 The New Testa- ment further reveals that because He has shared in God’s glory from all eternity (John Jesus Christ is the object of worship reserved only for God: “At the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 1; see also Exod. Isa. Heb.
The eternal Word, Jesus Christ, is the one through whom God the Father created things (John Rev. 3: 1 Jesus
observes: with the accusative presents a plane of equal- ity and intimacy, face to face with each other. In 1 John we have a like
use of ‘We have a Paraclete with the Father’ ecbomen
tonputeru). (face to face, 1 Cor.
a triple use Ibid.
comments: “By exact and careful language John denied
by not saying ho That would mean that all
of God was expressed in ho logos and the terms would be interchangeable, each having the article.” Ibid, 4. It should be noted that in the New Testament God the Father is often referred to as tbeos without the article, and Jesus is ho tbeos (John Therefore, Jesus is just as fully divine, just as God, as the Father.
For further study, see: E. C. “A for the Use of the
Article in the Greek New of Biblical Literature 70
( 12-21. Cf. B. M. “On the Translation of John i. 1,”
Ttmes 73 ( 125-26, and C. F. D. Moule, “The Language of the New Testament,” Inaugural Lecture, delivered at Cambridge Uni-
versity, May 12-14.
has “the begotten Son” However,
some of the oldest Greek manuscripts B, C, L) read
tbeos by New Testament times had lost the meaning of begotten” and had come to mean in the sense of special, unique, one-of-a-kind, and was so used of Abraham’s special and beloved son, Isaac
(Heb. That “God the One and is a correct translation is
supported by John 1: 1, which clearly states that the Logos is deity and John 1: 14 uses the term as a description of the uniqueness of the Logos in His identification with the Father.
of Rev. reads, “the beginning of the creation of God.” NIV reads, “the ruler of God’s creation.” “Beginning” or “ruler” is from which we derive the word “architect,” which has to do with designing and building, This is what Jesus Christ is, the Designer and Architect of creation. is also translated “principality” (Eph.
or “rule” (Eph. NIV, margin); therefore, the is appropriate.