Trin⋅i⋅ty
[trin-i-tee] 
| 1. | Also called Blessed Trinity, Holy Trinity. the union of three persons (Father, Son, and Holy Ghost) in one Godhead, or the threefold personality of the one Divine Being. |
| 2. | a representation of this in art. |
| 3. | Trinity Sunday. |
| 4. | (lowercase ) a group of three; triad. |
| 5. | (lowercase) the state of being threefold or triple. |
Based on the Random House Dictionary, © Random House, Inc. 2009.
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| trin·i·ty (trĭn'ĭ-tē) n. pl. trin·i·ties
[Middle English trinite, from Old French, from Latin trīnitās, from trīnus, trine; see trine.] |
Copyright © 2009 by Houghton Mifflin Company.
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Trinity
Trin"i*ty\, n. [OE. trinitee, F. trinit['e], L. trinitas, fr. trini three each. See Trinal.]1. (Christian Theol.) The union of three persons (the Father, the Son, and the Holy Ghost) in one Godhead, so that all the three are one God as to substance, but three persons as to individuality. 2. Any union of three in one; three units treated as one; a triad, as the Hindu trinity, or Trimurti. 3. Any symbol of the Trinity employed in Christian art, especially the triangle. Trinity House, an institution in London for promoting commerce and navigation, by licensing pilots, ordering and erecting beacons, and the like. Trinity Sunday, the Sunday next after Whitsunday; -- so called from the feast held on that day in honor of the Holy Trinity. Trinity term. (Law) See the Note under Term, n., 5.Cite This Source
Trinity
A doctrine of Christianity that there is one God and three divine persons in the one God: the Father, the Son (Jesus), and the Holy Spirit.
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trinity
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Trinity
a word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.
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