Questions Answered – October 2024

The Trinity and Valid Baptism

Q: Dear Father Cush, My coordinator of faith formation accepted someone who was a Mormon as a “candidate” for the Order of Christian Initiation of Adults in our parish program. As the pastor of the parish, I had to explain that we can’t accept this individual’s baptism and that she would have to enter our parish’s formation program as a catechumen. I know that I am correct . . . aren’t I?

A: Yes, Father Pastor! You are absolutely correct! As much as we respect our Mormon brothers and sisters, they have a very different theology than we do as Catholics, and that includes the Mormon understanding of baptism.

Catholics consider Mormon baptisms invalid primarily due to differences in the understanding of the Trinity and the intention behind the baptism. They believe something very different than we do about the very nature of the Godhead.

Catholic doctrine holds that for a baptism to be valid, it must be performed in the name of the Father, the Son, and the Holy Spirit, with an understanding of the Trinity as three Persons in the one Godhead. The Mormon concept of the Godhead differs significantly from the Catholic understanding of the Trinity.

For us as Catholics, the Trinity is one God in three Persons, consubstantial, co-eternal, and co-equal. For Mormons, the Father, the Son (Jesus Christ), and the Holy Spirit are considered three separate and distinct beings who are one in purpose but not in substance.

For a valid baptism, the intention of the baptizing minister must align with the Catholic Church’s intention, which is to do what the Church does when it baptizes. Since the Mormon intention and theology do not align with Catholic doctrine, the Catholic Church concludes that Mormon baptisms do not meet the necessary criteria for validity.

In 2001, the Congregation for the Doctrine of the Faith (CDF) issued a document stating that Mormon baptisms are not valid.¹ The CDF emphasized that the differences in understanding of the Trinity and the intent behind the baptism make Mormon baptisms incompatible with the Catholic sacrament. Therefore, these theological and doctrinal differences lead the Catholic Church to regard Mormon baptisms as invalid. If a person who was baptized in the Mormon Church wishes to become Catholic, they would need to be baptized again according to the Catholic rite.

For these reasons, anyone who comes from the Mormon faith to a Catholic parish to receive the sacraments must receive full initiation in the Catholic Church at the Easter Vigil, namely the sacraments of Baptism, Confirmation, and Eucharist, after catechesis, which, according to the Order of Christian Initiation and the local pastor, who is the chief catechist of his parish, and the diocesan bishop, who is the chief catechist of his diocese, could take between one to three liturgical cycles. The same, by the way, is true for those coming from Jehovah’s Witness faith and the Unitarian faith. These women and men, if they wish to enter into the Catholic Church, would not be candidates, needing only the sacraments of Confirmation and Eucharist, but also Baptism.

The Early Church on the Trinity

Q: Dear Father Cush, I have begun reading on the Blessed Trinity and the Early Church and I am very excited, but a bit confused. Was there no real debate or interest in Trinitarian theology before the First Council of Nicaea in 325 AD?

A: Thanks for your question!. My suggestion is that you get two good texts, first a primary text which will get you the original texts of the Fathers and early Christian writers (may I suggest The Trinitarian Controversy, trans./ed. by William G.. Rusch, Fortress Press, 1980?), and second, a good commentary on church history (may I suggest the following: New Short History of the Catholic Church by Norman Tanner, S.J.. Bloomsbury, 2014?)

So, to begin with, let’s remember that even though much of the time in the early Church, the Christians of that era were worried about spreading the message of the kerygma and surviving persecution, there was no absence of serious theology, especially about the very nature of the Godhead in general and the Christ in particular. But, since your question involves.

With this being said, perhaps we should go through some of the big names in the Apostolic, Post-Apostolic, and Apologetic Fathers and what they had said concerning Trinitarian theology. The understanding of the Trinity evolved over time, and these early texts provide a glimpse into how early Christians perceived the relationship between the Father, the Son, and the Holy Spirit.

Clement of Rome is believed to have written the letter known as 1 Clement to the Church in Corinth around the end of the first century. His writings do not present a fully developed doctrine of the Trinity, but they do emphasize the roles of the Father, the Son, and the Holy Spirit in the life of the Church. Clement often speaks of God the Father and Jesus Christ in close connection and mentions the Holy Spirit as playing a role in sanctification and guidance. Clement consistently acknowledges the supremacy of God the Father. He acknowledges Jesus Christ as the Lord and the Son of God, stressing His role in salvation. Clement mentions the Holy Spirit in the context of inspiration and sanctification, but without a fully developed theological framework.

Ignatius of Antioch (died c. 110 AD) wrote several letters to early Christian communities while on his way to martyrdom in Rome. Ignatius provides a clearer view of the early Trinitarian understanding. Ignatius often speaks of the unity and distinct roles of the Father, Son, and Holy Spirit. He strongly affirms the divinity of Christ, emphasizing both His humanity and divinity. Ignatius sees the Holy Spirit as essential in the life of the Church and the believer, emphasizing the Spirit’s role in unity and sanctification.

The Letter of Pseudo-Barnabas, likely written in the late first or early second century, is an early Christian text that discusses various theological themes but is less explicit about the Trinity. This letter emphasizes the roles of God the Father and Jesus Christ in salvation history. The Holy Spirit is mentioned, but there is no detailed Trinitarian theology presented.

The Didache, or “The Teaching of the Twelve Apostles,” is an early Christian manual of church order and practice, likely dating from the first century. It provides a glimpse into early Christian beliefs and practices, including baptismal formulas. The Didache prescribes baptism “in the name of the Father and of the Son and of the Holy Spirit,” which indicates an early Trinitarian understanding. The focus is more on practical Christian living and community organization than on theological exposition.

“The Shepherd of Hermas” is an early Christian literary work, likely written in the first half of the second century. It contains visions, mandates, and parables, with a strong emphasis on moral instruction and repentance. God is primarily depicted as the supreme authority. Jesus is presented as the Son of God, with a significant role in salvation and redemption. The text mentions the Holy Spirit in the context of inspiration and guidance.

The teachings of early Christian apologists such as Justin Martyr, Tatian, Athenagoras, and Theophilus of Antioch provide important insights into the development of the doctrine of the Trinity in the second century. Justin Martyr (c. 100–165 AD) is one of the earliest Christian apologists whose works offer a significant contribution to the understanding of the Trinity. Justin identifies Jesus Christ as the Logos (Word) of God, pre-existent and divine, who participated in creation and became incarnate. He emphasizes the distinctiveness and divinity of the Logos. Justin speaks of God the Father, Jesus Christ the Son (Logos), and the Holy Spirit, stressing their distinct roles while maintaining their unity in the Godhead. While Justin affirms the divinity of the Son and the Spirit, he also suggests a certain subordination of the Son to the Father and the Spirit to the Son, reflecting an early stage of Trinitarian thought.

Tatian (c. 120–180 AD), a student of Justin Martyr, is known for his work “Address to the Greeks,” where he addresses various theological topic. Tatian continues the theme of the Logos, emphasizing the Word’s role in creation and incarnation. He views the Logos as emanating from the Father. Similar to Justin, Tatian suggests a form of subordinationism, where the Logos is derived from the Father and thus has a secondary status. Tatian’s teachings provide less detail on the Holy Spirit compared to the Father and the Son.

Athenagoras (c. 133–190 AD) was a Christian philosopher and apologist known for his work “A Plea for the Christians.” Athenagoras presents a more refined Trinitarian theology, clearly articulating the unity and distinction within the Godhead. He describes God as a unity of three distinct persons: the Father, the Son (Logos), and the Holy Spirit, all sharing the same divine nature. Athenagoras emphasizes the equality and unity of the three persons, portraying a more developed Trinitarian understanding.

Theophilus of Antioch (c. 120–183 AD) is known for his work “To Autolycus,” in which he discusses the nature of God and the Trinity. Theophilus is the first to use the term “Trinity” (Greek: “Trias”) to describe the triune God. He explains the Trinity in the context of creation, referring to God, His Word (Logos), and His Wisdom (Sophia). Theophilus emphasizes the roles of the Word and Wisdom as distinct yet unified with God, participating in creation and revelation. His use of “Trinity” signifies a developing understanding of the concept, with an emphasis on the unity and distinctiveness of the three persons.

The teachings of early Church Fathers such as Irenaeus of Lyons, Tertullian, Hippolytus of Rome, Origen, Novatian, and the Dionysii of Alexandria and Rome further developed the doctrine of the Trinity.

Irenaeus of Lyons (c. 130–202 AD) was a prominent early Christian theologian whose works, particularly “Against Heresies,” address many theological issues. Irenaeus emphasizes the roles of the Father, Son, and Holy Spirit in the economy of salvation. He presents the Trinity in terms of God’s actions in creation, redemption, and sanctification. While maintaining the distinctiveness of each person, Irenaeus stresses their unity in the divine essence. He often uses the analogy of the Son and the Spirit as the “two hands” of the Father. Irenaeus combats Gnostic teachings by affirming the full divinity and humanity of Christ and the distinct personhood of the Holy Spirit.

Tertullian (c. 155–240 AD) was a prolific early Christian writer who is credited with coining the term “Trinity” (Latin: “Trinitas”) and developing much of the early Trinitarian terminology. Tertullian defines the Trinity as one substance (essence) and three persons (Latin: “una substantia, tres personae”). This formulation provides a clear framework for understanding the unity and distinction within the Godhead. He emphasizes the roles of the Father, Son, and Holy Spirit in the economy of salvation while maintaining their distinctiveness. Tertullian suggests a hierarchical order within the Trinity, with the Father as the source, but affirms the full divinity of the Son and the Spirit.

Hippolytus of Rome (c. 170–235 AD) was a theologian and writer known for his work “Refutation of All Heresies” and his opposition to certain theological positions. Hippolytus emphasizes the pre-existence and divinity of the Logos (Word) and His role in creation and redemption. He maintains the distinction between the Father and the Son, but also affirms their unity in the Godhead. Hippolytus strongly opposes Modalism (the idea that the Father, Son, and Holy Spirit are merely modes of one God), affirming the distinct personhood of each member of the Trinity.

Origen (c. 184–253 AD) was an early Christian scholar and theologian whose works significantly influenced later Trinitarian thought. Origen introduces the concept of the eternal generation of the Son, meaning the Son is eternally begotten by the Father and not a created being. Origen suggests a form of subordination within the Trinity, with the Father as the source and the Son and Holy Spirit deriving their divinity from Him. He emphasizes both the unity of the divine essence and the distinct roles of the Father, Son, and Holy Spirit.

Novatian (c. 200–258 AD) was an early Christian priest and theologian known for his work “De Trinitate” (On the Trinity). Novatian affirms the existence of one God in three distinct persons, each fully divine. He opposes both Modalism and Adoptionism (the belief that Christ was adopted as God’s Son), affirming the eternal divinity and distinct personhood of the Son and the Spirit. While acknowledging the full divinity of the Son and the Spirit, Novatian also suggests a hierarchical order within the Trinity.

Dionysius of Alexandria (c. 190–265 AD) was a bishop and theologian known for his writings on the Trinity. Dionysius emphasizes the distinction between the Father, Son, and Holy Spirit, opposing Sabellianism (a form of Modalism). He affirms the unity of the divine essence, emphasizing that the Son and the Spirit share the same divine nature as the Father. Dionysius’s writings sparked some controversy, leading to a clarification of Trinitarian terminology and concepts.

Dionysius of Rome (d. 268 AD) was a bishop known for his involvement in the theological controversies surrounding the Trinity. In response to the controversies, Dionysius of Rome emphasized both the unity of the divine essence and the distinct personhood of the Father, Son, and Holy Spirit. He condemned both Sabellianism and Subordinationism, striving for a balanced understanding of the Trinity that affirmed both unity and distinction.

These are just some of the great Fathers, writers, and works that discuss the Blessed Trinity before the problems of Arius!