The Trinity: What God Revealed About Himself

Watch this on Rumble: https://rumble.com/v73joy4-the-trinity-what-god-revealed-about-himself.html

Synopsis

This episode addresses the Trinity as it is preserved in the Ethiopian Orthodox Tewahedo canon, answering the audience’s most basic question without philosophy, intimidation, or abstraction. Rather than treating the Trinity as a later doctrinal invention, the show presents it as a revealed reality witnessed throughout Scripture when the record is left whole and uninterrupted.

The episode explains how God is one in authority without being solitary, how the Father is revealed as source, the Son as eternal Word and presence, and the Holy Spirit as personal, indwelling life. It restores incarnation as descent without loss, clarifies why Scripture shows rather than diagrams divine reality, and dismantles distorted explanations that introduced confusion.

By grounding salvation, love, and divine order within the life of God Himself, the show demonstrates how the Trinity safeguards coherence rather than creating fear. Read through the Ethiopian canon, the Trinity is restored as relational truth rather than institutional boundary, revealing one God faithfully acting as Father, Son, and Holy Spirit—known through revelation, not fear.

Monologue

For most people, the word “Trinity” does not bring clarity. It brings hesitation. Christians are told it is central, told it must be believed, yet rarely given a clear explanation that can be understood without fear or philosophical gymnastics. Over time, that gap creates quiet anxiety, where people repeat language they do not grasp and avoid questions they were never meant to fear.

The Ethiopian canon does not approach this subject as a problem to be solved. It approaches it as a reality to be witnessed. Instead of beginning with arguments or later theological vocabulary, it preserves how God reveals Himself in Scripture when the record is left whole. When read this way, the Trinity is not introduced as an abstract doctrine but as a consistent pattern of divine life already present from the beginning.

At its simplest level, the Trinity is the testimony that the one true God is revealed as Father, Son, and Holy Spirit. Not three gods competing for authority, and not one God changing masks. One God, acting, speaking, and relating in a way that Scripture records without apology. The language exists because God acts this way, not because theologians needed a concept.

The Ethiopian canon preserves something that later traditions often obscured: God’s oneness was never defined as solitude. God does not become relational after creating humanity. Love, communication, and shared will exist within God before creation ever begins. That means creation is not a remedy for loneliness, but an overflow of life that already exists.

The Father is revealed as source, not as distant ruler. The Son is revealed as Word, presence, and life, acting before creation and entering history without surrendering divinity. The Holy Spirit is revealed as breath, life, and indwelling witness, personal and active rather than abstract or impersonal. These are not roles assigned later; they are how God makes Himself known.

Confusion entered when testimony was replaced with explanation and revelation was forced into foreign categories. Philosophy tried to measure what Scripture simply shows. Analogies were introduced to simplify what was never meant to be reduced. The Ethiopian canon resisted that impulse by preserving the witness intact rather than trimming it for comfort.

This matters because how God is understood shapes everything else. If God is solitary by nature, love becomes conditional and relationship becomes secondary. If God is relational within Himself, then love is intrinsic, salvation is personal, and transformation is shared life rather than self-effort. The Trinity safeguards that coherence.

So when the question is asked, “What is the Trinity,” the answer is not a riddle and not a test of intelligence. It is the way the one true God has always revealed Himself. Father, Son, and Holy Spirit. One God, living, relational, and known through revelation rather than fear.

Part 1

From the beginning of Scripture, God is presented as one in authority without being solitary in being. The Ethiopian canon preserves this without apology or explanation, allowing the testimony to stand as it was given. God speaks as one, acts as one, and yet reveals Himself in relationship before anything is created. This is not contradiction; it is the starting reality Scripture assumes rather than defends.

When God speaks in plurality, it is not poetic flourish and not confusion. Creation does not come from angels, councils, or intermediaries sharing divine authority. Creation comes from God alone. The plural language reveals something about God Himself before it reveals anything about humanity or the world being formed.

This establishes a critical truth often lost in later theology: unity does not require isolation. God does not become relational after creating others. Relationship, communication, and shared will exist within God before the world begins. The Ethiopian canon preserves this without reducing it to speculation or forcing it into categories Scripture never uses.

Because God is not solitary by nature, love does not originate in response to creation. Love is not learned, discovered, or activated by human existence. Love already exists within God Himself. Creation flows from abundance, not necessity, and from life already complete rather than lacking.

This changes how authority is understood. Authority in Scripture is not domination but source and coherence. God’s oneness is expressed through shared action rather than internal silence. What God wills is unified, even when revealed through distinct presence and speech.

Later traditions struggled with this because they assumed “one” must mean internally singular. That assumption forced Scripture into defensive explanations it never offered. The Ethiopian canon did not share that anxiety. It preserved the witness as it stood, trusting revelation rather than reshaping it for comfort.

From this foundation, everything else follows naturally. The Father, the Son, and the Spirit are not introduced as solutions to later problems. They are revealed as God has always been. One God, not alone, speaking and acting relationally before creation ever begins.

Part 2

The Father is revealed in Scripture as source, not as distant monarch removed from relationship. The Ethiopian canon consistently presents Him as the origin of will, life, and authority without portraying Him as isolated or aloof. Authority flows from the Father, but it does not terminate in Him as control. It moves outward as life, purpose, and sending.

This understanding corrects a common distortion where authority is confused with domination. In the Ethiopian witness, the Father does not rule by withholding Himself. He rules by giving, by speaking, and by sending without diminishing Himself. Source does not mean superiority of worth; it means origin of order.

The Father’s role as sender is essential to understanding divine unity. When the Father sends the Son, He is not delegating work to a lesser being. He is revealing how divine life moves outward without fracture. Sending is not separation, and authority exercised through sending does not imply distance or division.

Prayer addressed to the Father has often been misunderstood as proof of hierarchy within God. The Ethiopian canon does not support that reading. Prayer reveals relationship and alignment of will, not inequality of nature. Communication within God is not evidence of imbalance; it is evidence of living unity.

The Father is also never portrayed as acting independently of the Son or the Spirit. Creation, revelation, judgment, and restoration consistently involve shared action. Even when Scripture names the Father as source, it never isolates Him as sole actor. What originates in the Father is carried out through shared divine life.

This preserves coherence without collapsing distinction. The Father is not the Son, and the Father is not the Spirit, yet none act apart from the other. Unity is maintained not by silence but by harmony. The Ethiopian canon preserves this balance without forcing explanation.

Understanding the Father as source rather than monarch reshapes how God is perceived. God is not a distant ruler who later sends help. He is present, relational, and actively involved in all that proceeds from Him. Authority is expressed as life shared, not power hoarded.

Part 3

The Son is not introduced in Scripture as a response to human failure or as a solution improvised after the fall. The Ethiopian canon preserves the witness that the Son is present before creation, active in the ordering of the world, and revealed as Word, Wisdom, and Life. He does not begin at Bethlehem. He enters history from eternity.

Before anything is formed, the Word is already acting. Creation is spoken into being, not assembled through distance or command alone. The Son is revealed as the living expression of God’s will, not as a secondary agent carrying out delegated labor. What God does, He does through His Word without separation.

This preexistence matters because it removes the idea that Jesus is a created intermediary. The Ethiopian canon consistently preserves the Son as eternal, not promoted. He is not elevated into divinity through obedience, nor rewarded with authority after suffering. He already possesses divine life before He ever takes on flesh.

When the Son appears in history, He does not arrive as something new to God. He arrives as God made visible. Incarnation is not God changing nature, but God entering time. The Son does not cease to be eternal when He becomes present within creation.

Obedience in the flesh is often misunderstood as proof of inferiority. The Ethiopian canon does not support that reading. Obedience is tied to mission, not essence. The Son submits in function without surrendering identity, will, or divine nature.

The Son’s authority is revealed through action rather than assertion. He forgives sins, commands creation, receives worship, and speaks with divine authority without correction or rebuke. These are not the acts of a lesser being entrusted with borrowed power. They are the acts of God present among humanity.

By preserving the Son’s eternal presence, the Ethiopian canon protects salvation from distortion. Redemption is not a created being sent to fix what God could not touch. Salvation is God Himself entering human history to heal, restore, and reclaim. The Son reveals who God has always been, not who God became.

Part 4

When the Son enters history, nothing of divine nature is surrendered. The Ethiopian canon preserves incarnation as descent without loss, presence without reduction. God does not become less by becoming near. He remains fully what He is while truly entering what He was not.

Flesh is assumed, not exchanged. The Son does not trade divinity for humanity, nor does He suspend divine identity to live as a man. Humanity is added, not substituted. This distinction matters because it prevents incarnation from being misunderstood as a temporary demotion.

Suffering, hunger, fatigue, and obedience belong to the human condition the Son willingly takes on. These experiences do not reveal weakness in divine nature but faithfulness in mission. The Ethiopian canon does not confuse vulnerability with inferiority. What is endured in the flesh does not redefine who the Son is in essence.

Prayer spoken by the Son during incarnation reveals alignment, not inequality. Communication within God is not evidence of hierarchy but of relationship. Speaking to the Father does not imply distance of nature; it reflects unity of will expressed through human life.

Obedience during incarnation is mission-bound, not eternal structure. The Son submits in time because He has entered time. Submission serves redemption, not rank. Once mission is complete, nothing is added to God and nothing is restored because nothing was lost.

This guards against a dangerous distortion where humility is mistaken for lack. The Ethiopian canon preserves humility as chosen, not imposed. The Son lowers Himself without being lowered by another. Authority is expressed through self-giving, not diminished through obedience.

Incarnation therefore reveals God rather than conceals Him. It shows how divine power operates through love rather than domination. God enters human weakness not because He lacks strength, but because restoration requires presence. Through incarnation, the Son makes visible the unchanging heart of God.

Part 5

The Holy Spirit is not presented in the Ethiopian canon as an abstract force or a vague influence. The Spirit is revealed as personal, active, and intentional, speaking and acting with purpose rather than operating as an impersonal energy. Breath in Scripture does not mean absence of identity; it means life that moves, sustains, and engages. The Spirit is known by action, presence, and relationship.

Throughout the preserved witness, the Spirit teaches, restrains, warns, comforts, and guides. These are not mechanical functions. They require will, discernment, and intention. The Ethiopian canon does not reduce the Spirit to atmosphere or power because Scripture never treats the Spirit as a thing to be used rather than a presence to be known.

The Spirit’s role is inseparable from truth. Revelation is not delivered apart from the Spirit, nor is understanding granted through intellect alone. The Spirit speaks what is given, testifies to what is true, and brings remembrance without altering the message. Truth is preserved, not reinvented, because the Spirit guards it from distortion.

Indwelling is central to the Spirit’s work. The Ethiopian canon preserves the reality that God does not merely command from outside but lives within those who belong to Him. Transformation is not behavior management. It is shared life. The Spirit does not visit temporarily; the Spirit abides.

Grief attributed to the Spirit reveals personhood unmistakably. One does not grieve an impersonal force. Grief implies relationship, expectation, and response. The Ethiopian witness retains this language without softening it, because relationship with God involves real interaction, not symbolic connection.

The Spirit never acts independently of the Father or the Son. What proceeds from God is unified in will and purpose. The Spirit does not compete for authority or attention, nor does the Spirit operate as a separate center of power. Unity is preserved through harmony, not silence.

By restoring the Spirit’s personhood, the Ethiopian canon protects spiritual life from becoming mechanical or mystical without grounding. Faith is not fueled by emotion alone, nor is it sustained by discipline alone. It is sustained by the living presence of God within. The Spirit completes the revealed life of God by making divine relationship present, active, and shared.

Part 6

Scripture consistently shows God in action without pausing to explain Himself. The Ethiopian canon preserves these moments without interruption, allowing the witness to stand rather than forcing it into commentary. When God acts, the Father speaks, the Son is present, and the Spirit moves together, not sequentially and not symbolically. These moments are not puzzles; they are revelations.

At key points of divine action, unity and distinction appear simultaneously. God speaks from heaven, presence stands within history, and breath moves among people without confusion or delay. Scripture does not stop to clarify how this is possible because it assumes coherence rather than contradiction. The Ethiopian canon respects that assumption.

These moments matter because they reveal how God operates rather than how God is theorized. Revelation is experiential before it is analytical. God makes Himself known through action, not diagrams. What is shown is meant to be trusted, not dissected.

Later traditions attempted to protect these moments by explaining them, but explanation often introduced distortion. Diagrams tried to simplify what Scripture left intact. In doing so, living testimony was flattened into abstraction. The Ethiopian canon resisted this impulse by preserving the record rather than refining it.

The absence of explanation is not absence of truth. Scripture often reveals realities that exceed immediate understanding without withholding clarity. God is not obligated to translate divine life into human categories. The canon allows mystery to exist without turning it into confusion.

Seeing God act as Father, Son, and Spirit together protects against reduction. God is not divided into functions, nor blended into indistinction. Unity remains whole while presence remains relational. Action confirms coherence where explanation might fracture it.

This approach invites trust rather than anxiety. The Ethiopian canon teaches believers to recognize God as He reveals Himself rather than demanding control through comprehension. What is shown is sufficient. God is known by His presence, His speech, and His movement among His people.

Part 7

Many attempts to explain God were introduced not to clarify Scripture but to make it comfortable for systems that demanded precision. Analogies like water, light, or changing modes were offered as teaching tools, yet they quietly altered what Scripture actually shows. The Ethiopian canon does not preserve these comparisons because they reshape God into created categories that cannot carry divine reality without distortion.

Created things change states, divide substance, or alternate appearance. God does none of these. When water becomes ice or vapor, it ceases to be what it was before. When light is split, it fragments. When a person changes roles, one role replaces another. None of these patterns match how Scripture reveals Father, Son, and Spirit acting together. Analogy simplifies at the cost of truth.

These comparisons were often introduced with good intentions, yet they trained believers to think of God as switching forms rather than living relationally. Over time, this produced confusion, because Scripture never shows God appearing as one and then becoming another. The Ethiopian canon avoids analogy precisely because it preserves simultaneity rather than sequence.

Philosophy sought to defend God by defining Him, but definition often became substitution. What Scripture showed as living presence was translated into static concepts. In doing so, explanation replaced witness. The Ethiopian tradition resisted this shift by refusing to trade revelation for reduction.

This resistance is not anti-intellectual. It is protective. The Ethiopian canon understands that some truths lose clarity when forced into models not designed to carry them. God does not need analogy to be known. He needs to be heard, seen, and encountered as Scripture records.

By rejecting false explanations, the canon protects believers from false dilemmas. God is not either one or three. He is one, revealed relationally. There is no need to choose between unity and distinction because Scripture never presents them as opposites.

Removing distorted explanations does not weaken faith. It strengthens it. When God is allowed to be known as He reveals Himself, trust replaces anxiety. The Trinity ceases to be a mental obstacle and becomes a coherent witness of divine life preserved without compromise.

Part 8

Love is not something God learns, develops, or acquires through interaction with creation. The Ethiopian canon preserves the truth that love exists within God before anything is made. Relationship does not begin with humanity, and affection does not arise as a response to need. Love is intrinsic to who God is.

If God were solitary by nature, love would require an object created later in time. Scripture does not present love that way. The canon shows God already speaking, willing, and sharing life before creation exists. Love precedes the world because God is not dependent on the world to express Himself.

This changes how creation itself is understood. Creation is not a solution to divine loneliness, nor a project born from lack. It is overflow. What exists within God moves outward freely, not under compulsion. Life is shared because life already exists in fullness.

The Father does not create in isolation, the Son does not enter creation reluctantly, and the Spirit does not animate matter as an afterthought. Creation unfolds through shared will and shared joy. Love is not added to power; power moves through love.

This also reframes command and obedience. When God calls humanity to love, He is not imposing a foreign ethic. He is inviting participation in what already exists within Him. Love is not arbitrary law. It is alignment with divine life.

Later theology often reversed this order, making love conditional or transactional. The Ethiopian canon preserves love as original rather than reactive. Judgment, correction, and restoration all occur within that context, never outside of it.

Because love precedes creation, it also governs redemption. Salvation is not God changing disposition toward humanity. It is God restoring relationship that was always intended. Love is not the reward at the end of faith; it is the source from which everything flows.

Part 9

Salvation only remains coherent if God Himself is the one who saves. The Ethiopian canon preserves this by showing redemption as divine action rather than delegated labor. If the Son were less than God, salvation would become assistance rather than rescue. Scripture does not present redemption as God sending help; it presents redemption as God entering the condition Himself.

Because the Son is fully God and fully present, salvation is not transactional. It is relational restoration. Humanity is not repaired from a distance but healed through presence. The Ethiopian witness preserves this intimacy without turning it into sentimentality.

The Spirit’s indwelling protects salvation from becoming self-effort. Transformation is not achieved by discipline alone or sustained by fear of failure. Divine life is shared, not merely instructed. The Spirit does not coach from outside; He lives within, reshaping desire, will, and understanding.

The Father’s role as source preserves order without threat. Judgment, mercy, correction, and restoration flow from the same divine will. Salvation is not God changing His mind about humanity but God acting consistently with who He has always been. Justice and mercy are not competing forces; they are unified expressions of divine life.

When the Trinity is misunderstood, salvation becomes fragmented. God is imagined as distant, Christ as intermediary, and the Spirit as optional experience. The Ethiopian canon resists this fragmentation by preserving salvation as a unified act of God, carried out relationally rather than mechanically.

This unity also protects against fear-based theology. Salvation is not maintained through constant anxiety about standing. Relationship is not sustained by threat. The Trinity reveals a God who restores because He is faithful to Himself, not because humanity performs perfectly.

By preserving salvation within the life of God Himself, the Ethiopian canon ensures that redemption is stable, personal, and enduring. What God begins, He completes. Salvation rests not on human consistency, but on divine coherence revealed as Father, Son, and Spirit acting as one.

Part 10

Fear entered theology when order was removed and sequence was collapsed. The Ethiopian canon preserves divine action as deliberate, coherent, and lawful, while later traditions often rushed judgment ahead of restoration and mystery ahead of mercy. When God’s nature is misunderstood, fear fills the gaps left by distortion.

The Trinity was gradually weaponized when it was turned from testimony into boundary marker. Instead of revealing who God is, it became a test of allegiance enforced through confusion. People were told what words to repeat rather than shown how Scripture reveals God acting. Fear replaced trust, and repetition replaced understanding.

The Ethiopian canon resists this by preserving sequence. Creation comes before rebellion. Correction comes before judgment. Judgment comes after testimony and choice. The Trinity operates within this order, not as an abstract doctrine but as living coherence guiding every divine action. God does not act impulsively or arbitrarily.

When sequence is honored, fear loses its power. God is not portrayed as unpredictable or internally conflicted. The Father does not rage while the Son restrains Him. The Spirit does not soften what the Father hardens. These caricatures emerge only when divine unity is fractured by poor teaching.

Preserving order also restores responsibility without terror. Humanity is accountable, but never abandoned. Correction is purposeful, not punitive. The Ethiopian canon maintains this balance because it understands God as consistent within Himself. What flows from God reflects who God is.

The Trinity, when preserved correctly, stabilizes faith rather than destabilizing it. God is not divided against Himself, and salvation is not threatened by misunderstanding. Fear is not the mechanism of faith. Trust is.

By restoring order, sequence, and coherence, the Ethiopian canon returns the Trinity to its rightful place. Not as a mystery used to intimidate, but as the living reality of one God acting faithfully through Father, Son, and Spirit.

Conclusion

The Trinity was never meant to be a stumbling block for believers. It was never given as a puzzle to solve, a test to pass, or a threat to enforce. When read through the Ethiopian canon, it appears as it always was: the faithful witness of how the one true God has revealed Himself from the beginning.

God is one, not divided, and not solitary. The Father is source without distance, the Son is presence without loss, and the Spirit is life without abstraction. These are not later inventions or philosophical repairs. They are the way Scripture records God acting, speaking, and restoring without contradiction.

Confusion entered when testimony was replaced with systems and revelation was forced into categories Scripture never used. What was once living witness became guarded language. What was once relational truth became institutional boundary. The Ethiopian canon resisted that compression by preserving the full record rather than trimming it for control.

When the Trinity is restored to its proper place, fear loses its grip. God is no longer imagined as internally divided or emotionally unstable. Salvation is no longer fragile. Relationship is no longer maintained through anxiety. Faith becomes grounded in coherence rather than intimidation.

The Trinity does not diminish God’s oneness. It reveals the depth of it. Unity is not silence. Authority is not isolation. Love is not reactive. God has always been relational, faithful to Himself, and consistent in His dealings with creation.

So the Trinity is not something believers must defend before they can trust God. It is something God revealed so He could be known. One God. Father, Son, and Holy Spirit. Preserved, not invented. Revealed, not imposed. Known through relationship, not fear.

Bibliography

• The Ethiopian Bible. Translated from Geʽez manuscripts. Ethiopian Orthodox Tewahedo Church canon.
• The Book of Enoch. Translated from Geʽez. Ethiopian Orthodox Tewahedo Church canon.
• The Book of Jubilees. Translated from Geʽez. Ethiopian Orthodox Tewahedo Church canon.
• The Ascension of Isaiah. Translated from Geʽez. Ethiopian Orthodox Tewahedo Church canon.
• The Book of Wisdom. Preserved in the Ethiopian canon.
• What Is the Trinity?. Sproul, R. C. What Is the Trinity? Sanford, FL: Reformation Trust Publishing, 2011.
• What Is the Trinity?. Piault, Bernard. What Is the Trinity? Translated by Rosemary Haughton. New York: Hawthorn Books, 1959.
• What Is the Trinity?. Wells, David F. What Is the Trinity? Phillipsburg, NJ: P&R Publishing, 2012.
• What Is the Trinity?. Muncaster, Ralph O. What Is the Trinity? Eugene, OR: Harvest House Publishers, 2001.
• What Is Saving Faith. Clark, Gordon H. What Is Saving Faith. The Trinity Review 206. Jefferson, MD: Trinity Foundation, 2004.
• What Is the Trinity?. Tuggy, Dale. What Is the Trinity? Thinking about the Father, Son, and Holy Spirit. Eugene, OR: Cascade Books, 2023.

Endnotes

1. The Ethiopian Orthodox Tewahedo Church preserves the oldest continuous biblical canon in existence, transmitted in Geʽez and maintained without the later truncations that shaped Western biblical collections. This continuity provides a theological framework that predates Roman councils and medieval scholasticism.
2. The plurality of divine speech in creation narratives is preserved without explanatory gloss in the Ethiopian canon, resisting later interpretive attempts to redirect the language toward angelic councils or metaphorical constructions.
3. The concept of God as relational prior to creation is implicit throughout the Ethiopian canon, where divine speech, will, and purpose are revealed before humanity appears, supporting the view that love and relationship are intrinsic rather than reactive.
4. The Father as source rather than distant monarch is a consistent scriptural pattern, contrasting with later Western hierarchical readings that often equate origin with superiority of essence.
5. The preexistence of the Son as Word and Wisdom is affirmed in multiple Ethiopian-preserved texts, including traditions excluded or minimized in Western canons, preventing a Bethlehem-centered origin of Christology.
6. Incarnation as addition rather than subtraction aligns with early Christian witness and is preserved in Ethiopian theology without importing later metaphysical anxieties about divine diminution.
7. Prayer within the Godhead is presented as relational alignment rather than evidence of inequality, a distinction maintained in Ethiopian tradition but frequently blurred in later doctrinal polemics.
8. The Holy Spirit’s personhood is affirmed through attributes of will, speech, guidance, and grief, which cannot coherently be assigned to an impersonal force without distorting the text.
9. The Ethiopian canon’s emphasis on indwelling preserves salvation as shared life rather than behavioral compliance, distinguishing transformation from mere moral regulation.
10. Moments where Father, Son, and Spirit act simultaneously are preserved as testimony rather than explained through analogy, maintaining scriptural integrity over philosophical reduction.
11. Analogical explanations of the Trinity, such as water or light, arise from later pedagogical attempts and consistently fail to account for simultaneity and relational distinction without alteration of substance.
12. Love as preexistent within God is foundational to Ethiopian theology, preventing interpretations that frame creation as a remedy for divine lack or loneliness.
13. Salvation as divine self-involvement rather than delegated intervention preserves coherence, ensuring redemption is understood as God acting directly rather than through created intermediaries.
14. Fear-based theology emerges historically when judgment is detached from sequence and order, a pattern resisted in Ethiopian tradition through its emphasis on lawful progression of divine action.
15. The weaponization of the Trinity as a boundary marker is a post-biblical development, contrasting with early and Ethiopian usage where the Trinity functioned as witness rather than test.
16. R. C. Sproul, What Is the Trinity? (Sanford, FL: Reformation Trust Publishing, 2011), represents a modern Reformed attempt to systematize Trinitarian doctrine within Western philosophical categories.
17. Bernard Piault, What Is the Trinity? trans. Rosemary Haughton (New York: Hawthorn Books, 1959), documents the historical development of Trinitarian doctrine within Roman Catholic theology and its reliance on post-apostolic creedal formation.
18. David F. Wells, What Is the Trinity? (Phillipsburg, NJ: P&R Publishing, 2012), reflects evangelical efforts to preserve orthodoxy while operating within a narrowed canon.
19. Ralph O. Muncaster, What Is the Trinity? (Eugene, OR: Harvest House Publishers, 2001), illustrates popular apologetic approaches that often rely on analogy for accessibility.
20. Gordon H. Clark, “What Is Saving Faith,” The Trinity Review no. 206 (Jefferson, MD: Trinity Foundation, 2004), demonstrates the philosophical challenges inherent in defining faith and doctrine within rigid logical systems.
21. Dale Tuggy, What Is the Trinity? Thinking about the Father, Son, and Holy Spirit (Eugene, OR: Cascade Books, 2023), provides a contemporary philosophical critique of classical Trinitarian formulations, useful for contrast but not doctrinal authority.

#Trinity #EthiopianCanon #EthiopianBible #Tewahedo #ChristianTheology #BiblicalTruth #AncientScripture #Geʽez #FatherSonHolySpirit #Christology #HolySpirit #BiblicalCanon #FaithWithoutFear #RestoredScripture #BiblicalContinuity #EarlyChristianity #TrueDoctrine #ChristianPodcast #LongFormTeaching #CauseBeforeSymptom

Trinity, Ethiopian Canon, Ethiopian Bible, Tewahedo, Christian Theology, Biblical Truth, Ancient Scripture, Geʽez, Father Son Holy Spirit, Christology, Holy Spirit, Biblical Canon, Faith Without Fear, Restored Scripture, Biblical Continuity, Early Christianity, True Doctrine, Christian Podcast, Long Form Teaching, Cause Before Symptom