The Eternal Embrace: Witnessing Divine Love through the Shroud of Turin

The Eternal Embrace: Witnessing Divine Love through the Shroud of Turin

When I was a young convert, I imagined that the Holy Spirit was not a person, the third person of the triune God, but a force, dwelling in us, in me.  I was struggling to imagine that the Holy Spirit was a person, co-equal to the Father, and the Son, and fully God.   Christianity, alone among the world faiths, teaches that God is triune. The doctrine of the Trinity is that God is one being who exists eternally in three persons: Father, Son, and Holy Spirit. The Trinity means that God is, in essence, relational. The gospel writer John describes the Son in John 1:18 as living from all eternity in the “bosom of the Father”, an ancient metaphor for love and intimacy. He writes in John 1:18: No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. In other words, Jesus has made the father known.  The phrase "bosom of the Father"  in this context is translated from the Greek word kolpos, which means intimacy, love, and closeness.  It suggests a closeness that is relational and personal. This intimacy is foundational to understanding the nature of the Trinity and the relationship between its Persons.

The phrase also emphasizes the eternal coexistence of the Son with the Father. The Son has always been in this intimate relationship with the Father, indicating His eternal divine nature and pre-existence before His incarnation. Because the Son is in such a unique position of intimacy with the Father, He is uniquely qualified to reveal God to humanity. The Son's revelation comes from His direct and eternal relationship with the Father, offering a full and definitive revelation of God's character and purposes. Later in John’s gospel, in John 16 verse 14, Jesus, the Son, describes the Spirit as living to “glorify” him. In turn, in John 17 verse 4 the Son glorifies the Father and the Father, the Son. This has been going on for all eternity. What does the term “glorify” mean?  This term carries meanings that are deeply interwoven with the themes of honor, praise, and the manifestation of divine characteristics. In context of the Gospel of John, the word in greek conveys the idea of revealing or manifesting the divine nature and attributes in a way that elicits honor, awe, and worship.

The mutual glorification among the Father, Son, and Holy Spirit as depicted in John's Gospel illustrates the perfect unity and reciprocal love within the Trinity. The Spirit glorifies the Son by pointing to Him, revealing His truth, and bringing His teachings to remembrance. Glorification in this context involves both the action of revealing God's glory (through signs, teachings, and ultimately the crucifixion and resurrection) and the recognition or acknowledgment of that glory by believers. It's a dynamic process where divine attributes are both displayed and acknowledged. To glorify something or someone is to praise, enjoy, and be in delight through them. When something is useful you are attracted to it for what it can bring you or do for you. But if it is beautiful, then you enjoy it simply for what it is. Just being in its presence is its reward.

What does it mean, then, that the Father, Son, and Holy Spirit glorify one another? The life of the Trinity is characterized by mutually self-giving love. When we delight and serve someone else, we enter into a dynamic orbit around him or her, we center on the interests and desires of the other. That creates a dance, particularly if there are three persons, each of whom moves around the other two.  So it is, the Bible tells us. Each of the divine persons centers upon the others. Each voluntarily circles the other two, pouring love, delight, and adoration into them. Each person of the Trinity loves, adores, defers to, and rejoices in the others. That creates a dynamic, pulsating dance of joy and love. The early leaders of the Greek church had a word for this— perichoresis. Notice our word “choreography” within it. It means literally to “dance or flow around.” The term "perichoresis" is a profound theological concept used to describe the interpenetration and indwelling within the relationships of the Trinity—Father, Son, and Holy Spirit.  The term combines "peri" (around) and "chorein" (to make room for, go forward, or contain), which can indeed be linked to the root of the modern word "choreography," suggesting a dance or flow around.

"Perichoresis" conveys the idea that the Father, Son, and Holy Spirit share a mutual indwelling without losing their distinct persons. Each person of the Trinity inhabits and operates within the others in an intimate, dynamic exchange, akin to a dance. This concept underscores the Christian doctrine of the Trinity, emphasizing the perfect unity of God's nature along with the distinction of persons within the Godhead. "Perichoresis" ensures that the unity does not dissolve the distinctiveness of the persons, nor does their distinction compromise their unity. The imagery of a dance suggests movement, reciprocity, and harmony. "Perichoresis" implies a dynamic and living relationship within the Trinity, characterized by love, fellowship, and mutual glorification. The perichoretic relationship within the Trinity serves as the foundation for understanding God's relationship with creation and humanity's salvation.  The mutual indwelling of love and unity in the Godhead is reflected in God's desire to dwell with and within humanity through the Holy Spirit. It models an ideal of community characterized by unity, diversity, mutual indwelling, and love. The Church is called to mirror this divine dance in its fellowship and mission.

While "perichoresis" offers a rich metaphorical framework for understanding the Trinity, it ultimately points to a mystery that transcends human rationality. The term invites believers into a deeper contemplation of the divine nature, acknowledging that the full understanding of the Trinity remains beyond human grasp. God is not an impersonal thing nor a static thing—not even just one person—but a dynamic pulsating activity, a life, a kind of drama, almost a kind of dance…. [The] pattern of this three-personal life is…the great fountain of energy and beauty spurting up at the very center of reality.  If God is unipersonal, then until God created other beings there was no love, since love is something that one person has for another. This means that a unipersonal God was power, sovereignty, and greatness from all eternity, but not love. Love then is not of the essence of God, nor is it at the heart of the universe. Power is primary. However, if God is triune, then loving relationships in community are the “great fountain…at the center of reality.”

When people say, “God is love,” I think they mean that love is extremely important, or that God really wants us to love. But in the Christian conception, God really has love as his essence. If he was just one person he couldn’t have been loving for all eternity. Reflecting on the interior life of the triune God, we can conclude that God is infinitely happy. Within God is a community of persons pouring glorifying, joyful love into one another. Think about this pattern in our own experience. Imagine there is someone you admire more than anyone else in the world. You would do anything for him or her.  Now imagine you discover that this person feels exactly the same about you, and you enter into either a lifetime friendship or a romantic relationship and marriage. Sound like heaven? Yes, because it comes from heaven—that is what God has known within himself but in depths and degrees that are infinite and unimaginable.  That is why God is infinitely happy, because there is an “other-orientation” at the heart of his being, because he does not seek his own glory but the glory of others. “But wait,” you say. “On nearly every page of the Bible God calls us to glorify, praise, and serve him. How can you say he doesn’t seek his own glory?”

Yes he does ask us to obey him unconditionally, to glorify, praise, and center our lives around him. But now, I hope, you finally see why he does that. He wants our joy! He has infinite happiness not through self-centeredness, but through self-giving, other-centered love. And the only way we, who have been created in his image, can have this same joy, is if we center our entire lives around him instead of ourselves. Why would such an infinitely good, perfect, and eternal being create? The ultimate reason that God creates is not to remedy some lack in God, but to extend that perfect internal communication of the triune God’s goodness and love…. God’s joy and happiness and delight in divine perfections is expressed externally by communicating that happiness and delight to created beings….  The universe is an explosion of God’s glory. Perfect goodness, beauty, and love radiate from God and draw creatures to ever increasingly share in the Godhead’s joy and delight…. The ultimate end of creation, then, is union in love between God and loving creatures

We were made to join in the dance. If we will center our lives on him, serving him not out of self-interest, but just for the sake of who he is, for the sake of his beauty and glory, we will enter the dance and share in the joy and love he lives in. We were designed, then, not just for belief in God in some general way, nor for a vague kind of inspiration or spirituality.  We were made to center our lives upon him, to make the purpose and passion of our lives knowing, serving, delighting, and resembling him. This growth in happiness will go on eternally, increasing unimaginably (1 Corinthians 2:7-10). This leads to a uniquely positive view of the material world. The world is not the accidental outcome of natural forces. It was made in joy and therefore is good in and of itself.  The love of the inner life of the Trinity is written all through it. Creation is a dance! The self-sacrifice of Jesus Christ embodies the pinnacle of divine love, illustrating the depth of God's commitment to humanity's redemption. This act is rooted in the Trinity's relational nature, where self-giving love prevails. Jesus' crucifixion and resurrection reveal God's character, offering reconciliation and defeating sin and death, while also setting an example for Christian living.

We are invited into the divine relationship through the Holy Spirit, encouraged to emulate Christ's love in our lives and within the church community. This sacrificial love assures future hope and the ultimate restoration of creation, where God's love is fully realized. Jesus' sacrifice, therefore, is central to understanding God's nature, the essence of Christian faith, and the call to live out this transformative love in the world. The Shroud of Turin, with its mysterious image, serves as a poignant reminder of the physical reality of Jesus' crucifixion and the depth of His sacrifice. It's this physical manifestation of Jesus' suffering and death that brings a tangible aspect to God's love for humanity. The Shroud is a direct link to the most selfless act of love — the crucifixion. It embodies the physical cost of that love, adding depth to the theological understanding of Jesus' sacrifice for humanity's redemption. The image on the Shroud invites us to reflect on the nature of suffering, sacrifice, and love. It challenges us to consider the lengths to which God went to reconcile with humanity, offering a unique perspective on divine love that is both suffering and salvific.  Just as the Trinity reflects a perfect, relational unity of love, the Shroud offers a point of connection between the divine and the human. It serves as a tangible representation of Jesus' humanity and His divine nature, enhancing the relational aspect of God's love by reminding us of God's willingness to enter fully into the human experience.

The mystery and reverence surrounding the Shroud can lead to deeper worship and adoration, similar to the mutual glorification within the Trinity. It points us beyond the artifact itself to the reality of God's love manifested in Christ's life, death, and resurrection. Contemplating the Shroud in the light of Christ's sacrifice encourages our personal transformation. It's a call to live out transformative love in the world, mirroring the self-giving love of Christ and participating in the divine dance of love, fellowship, and service. The Shroud of Turin acts as a catalyst for deeper understanding and experience of God's love. It complements the abstract theological concepts of the Trinity, divine dance, and sacrificial love with a concrete, visual representation of Christ's passion, enhancing our journey toward understanding and embodying God's love in the world.

The Divine Dance: Embracing the Trinity in Love and Relationship

دی ڈیوائن ڈانس: محبت اور رشتے میں تثلیث کو اپننا


**When I was a young convert, I imagined that the Holy Spirit was not a person, the third person of the triune God, but a force, dwelling in us, in me. I was struggling to imagine that the Holy Spirit was a person, co-equal to the Father, and the Son, and fully God.**

جب میں نیا نیا مبدل ہوا تھا، تو میں نے تصور کیا تھا کہ روح القدس کوئی شخص نہیں، بلکہ تثلیثی خدا کا تیسرا فرد، ایک قوت ہے جو ہم میں، مجھ میں بسیرا کرتی ہے۔ میں یہ سمجھنے میں جدوجہد کر رہا تھا کہ روح القدس ایک شخصیت ہے، جو باپ اور بیٹے کے برابر اور پوری طرح سے خدا ہے۔

**Christianity, alone among the world faiths, teaches that God is triune. The doctrine of the Trinity is that God is one being who exists eternally in three persons: Father, Son, and Holy Spirit. The Trinity means that God is, in essence, relational.**

مسیحیت، دنیا کے تمام عقائد میں اکیلی، یہ سکھاتی ہے کہ خدا تثلیث ہے۔ تثلیث کا عقیدہ یہ ہے کہ خدا ایک وجود ہے جو ابدی طور پر تین اشخاص میں موجود ہے: باپ، بیٹا، اور روح القدس۔ تثلیث کا مطلب ہے کہ خدا، بنیادی طور پر، تعلقاتی ہے۔

**The gospel writer John describes the Son in John 1:18 as living from all eternity in the “bosom of the Father”, an ancient metaphor for love and intimacy. He writes in John 1:18:**

انجیل نگار یوحنا، یوحنا 1:18 میں بیٹے کو بیان کرتے ہیں کہ وہ ہمیشہ سے "باپ کے آغوش میں" زندہ ہے، جو محبت اور قربت کا قدیم مجاز ہے۔ وہ یوحنا 1:18 میں لکھتے ہیں:

**"No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. In other words, Jesus has made the father known."**

**"خدا کو کسی نے کبھی نہیں دیکھا۔ اکلوتا بیٹا، جو باپ کی گود میں ہے، اس نے اس کا اعلان کیا ہے۔ دوسرے لفظوں میں، یسوع نے باپ کو ظاہر کیا ہے۔"**


**The phrase "bosom of the Father" in this context is translated from the Greek word kolpos, which means intimacy, love, and closeness. It suggests a closeness that is relational and personal. This intimacy is foundational to understanding the nature of the Trinity and the relationship between its Persons.**

یہ جملہ "باپ کے آغوش میں" اس سیاق میں یونانی لفظ کولپوس سے ترجمہ کیا گیا ہے، جس کا مطلب قربت، محبت، اور نزدیکی ہے۔ یہ نزدیکی تعلقاتی اور ذاتی ہونے کا تاثر دیتی ہے۔ یہ قربت تثلیث کی فطرت اور اس کے افراد کے مابین تعلقات کو سمجھنے کے لیے بنیادی ہے۔

**The phrase also emphasizes the eternal coexistence of the Son with the Father. The Son has always been in this intimate relationship with the Father, indicating His eternal divine nature and pre-existence before His incarnation.**

یہ جملہ بیٹے کے باپ کے ساتھ ابدی ہم وجودی پر بھی زور دیتا ہے۔ بیٹا ہمیشہ سے اس قریبی تعلق میں باپ کے ساتھ رہا ہے، جو اس کی ابدی الہی فطرت اور اس کے جسمانی بننے سے پہلے کے وجود کو ظاہر کرتا ہے۔

**Because the Son is in such a unique position of intimacy with the Father, He is uniquely qualified to reveal God to humanity. The Son's revelation comes from His direct and eternal relationship with the Father, offering a full and definitive revelation of God's character and purposes.**

چونکہ بیٹا باپ کے ساتھ ایسے منفرد قربتی مقام پر ہے، وہ انسانیت کو خدا کا اظہار کرنے کے لئے منفرد طور پر اہل ہے۔ بیٹے کا اظہار اس کے باپ کے ساتھ براہ راست اور ابدی تعلق سے آتا ہے، خدا کے کردار اور مقاصد کا مکمل اور حتمی اظہار پیش کرتا ہے۔

**Later in John’s gospel, in John 16 verse 14, Jesus, the Son, describes the Spirit as living to “glorify” him. In turn, in John 17 verse 4 the Son glorifies the Father and the Father, the Son. This has been going on for all eternity.

بعد میں یوحنا کی انجیل میں، یوحنا 16 آیت 14 میں، یسوع، بیٹا، روح کو بیان کرتا ہے کہ وہ اس کی "تمجید" کرنے کے لیے زندہ ہے۔ بدلے میں، یوحنا 17 آیت 4 میں بیٹا باپ اور باپ، بیٹے کی تمجید کرتا ہے۔ یہ سلسلہ ازل سے جاری ہے۔


**What does the term “glorify” mean? This term carries meanings that are deeply interwoven with the themes of honor, praise, and the manifestation of divine characteristics. In the context of the Gospel of John, the word in Greek conveys the idea of revealing or manifesting the divine nature and attributes in a way that elicits honor, awe, and worship.**

"جلال" کا لفظ کیا معنی رکھتا ہے؟ یہ اصطلاح ایسے معانی رکھتی ہے جو عزت، تعریف، اور الہی خصوصیات کے مظاہر سے گہری طور پر بُنی ہوئی ہیں۔ یوحنا کی انجیل کے سیاق میں، یونانی لفظ الہی فطرت اور صفات کو اس طرح ظاہر کرنے یا منکشف کرنے کے تصور کو پیش کرتا ہے جو عزت، حیرت، اور عبادت کو اجاگر کرتا ہے۔

**The mutual glorification among the Father, Son, and Holy Spirit as depicted in John's Gospel illustrates the perfect unity and reciprocal love within the Trinity. The Spirit glorifies the Son by pointing to Him, revealing His truth, and bringing His teachings to remembrance.**

یوحنا کی انجیل میں دکھایا گیا باپ، بیٹے، اور روح القدس کے درمیان باہمی جلال، تثلیث کے اندر کامل اتحاد اور باہمی محبت کو ظاہر کرتا ہے۔ روح بیٹے کو جلال دیتی ہے اس کی طرف اشارہ کرکے، اس کی حقیقت کو ظاہر کرکے، اور اس کی تعلیمات کو یاد دلاتی ہے۔

**Glorification in this context involves both the action of revealing God's glory (through signs, teachings, and ultimately the crucifixion and resurrection) and the recognition or acknowledgment of that glory by believers. It's a dynamic process where divine attributes are both displayed and acknowledged.**

اس سیاق میں جلال دینا خدا کے جلال کو ظاہر کرنے (نشانات، تعلیمات، اور بالآخر صلیب اور قیامت کے ذریعے) اور اس جلال کو مومنوں کی جانب سے تسلیم یا اعتراف کرنے کی کارروائی کو شامل کرتا ہے۔ یہ ایک متحرک عمل ہے جہاں الہی صفات کو دونوں ظاہر اور تسلیم کیا جاتا ہے۔

To glorify something or someone is to praise, enjoy, and be in delight through them. When something is useful you are attracted to it for what it can bring you or do for you. But if it is beautiful, then you enjoy it simply for what it is. Just being in its presence is its reward.

کسی چیز یا کسی کو جلال دینا ان کی تعریف کرنے، ان سے لطف اندوز ہونے، اور ان کے ذریعے خوشی محسوس کرنے کا عمل ہے۔ جب کوئی چیز مفید ہوتی ہے تو آپ اس کی طرف اس لئے مائل ہوتے ہیں کہ وہ آپ کے لئے کیا لا سکتی ہے یا آپ کے لئے کیا کر سکتی ہے۔ لیکن اگر وہ خوبصورت ہے، تو آپ اسے صرف اس لئے لطف اندوز ہوتے ہیں کہ وہ کیا ہے۔ صرف اس کی موجودگی میں ہونا ہی اس کا انعام ہے۔


**What does it mean, then, that the Father, Son, and Holy Spirit glorify one another? The life of the Trinity is characterized by mutually self-giving love. When we delight and serve someone else, we enter into a dynamic orbit around him or her, we center on the interests and desires of the other. That creates a dance, particularly if there are three persons, each of whom moves around the other two.**

پھر اس کا کیا مطلب ہے کہ باپ، بیٹے، اور روح القدس ایک دوسرے کو جلال دیتے ہیں؟ تثلیث کی زندگی باہمی خود دینے والی محبت سے متصف ہے۔ جب ہم کسی اور کو خوشی اور خدمت دیتے ہیں، تو ہم اس کے گرد ایک متحرک مدار میں داخل ہوتے ہیں، ہم دوسرے کی دلچسپیوں اور خواہشات پر مرکوز ہوتے ہیں۔ یہ ایک رقص بناتا ہے، خاص طور پر اگر تین افراد ہوں، جو ہر ایک دو دوسرے کے گرد حرکت کرتے ہیں۔

**So it is, the Bible tells us. Each of the divine persons centers upon the others. Each voluntarily circles the other two, pouring love, delight, and adoration into them. Each person of the Trinity loves, adores, defers to, and rejoices in the others. That creates a dynamic, pulsating dance of joy and love. The early leaders of the Greek church had a word for this— perichoresis. Notice our word “choreography” within it. It means literally to “dance or flow around.”**

یہی وجہ ہے، بائبل ہمیں بتاتی ہے۔ الہی اشخاص میں سے ہر ایک دوسروں کے مرکز پر ہے۔ ہر ایک دوسرے دو کے گرد رضاکارانہ طور پر چکر لگاتا ہے، ان میں محبت، خوشی، اور عبادت بھرتا ہے۔ تثلیث کا ہر فرد دوسروں سے محبت کرتا ہے، ان کی عزت کرتا ہے، ان کے لئے مؤخر ہوتا ہے، اور ان میں خوش ہوتا ہے۔ یہ خوشی اور محبت کا ایک متحرک، دھڑکتا رقص بناتا ہے۔ یونانی چرچ کے ابتدائی رہنماؤں نے اس کے لئے ایک لفظ تھا - پیریکوریسس۔ ہمارے لفظ "کوریوگرافی" کو اس میں دیکھیں۔ اس کا لفظی مطلب ہے "گردش میں رقص یا بہاو۔"

The term "perichoresis" is a profound theological concept used to describe the interpenetration and indwelling within the relationships of the Trinity—Father, Son, and Holy Spirit. The term combines "peri" (around) and "chorein" (to make room for, go forward, or contain), which can indeed be linked to the root of the modern word "choreography," suggesting a dance or flow around.

"پیریکوریسس" ایک گہرا الہیاتی تصور ہے جو تثلیث کے تعلقات - باپ، بیٹے، اور روح القدس کے اندر اندر کی باہمی نفوذ اور مقام کو بیان کرنے کے لئے استعمال ہوتا ہے۔ اصطلاح "پیری" (کے گرد) اور "کورین" (جگہ بنانے کے لئے، آگے بڑھنے کے لئے، یا شامل کرنے کے لئے) کو جوڑتی ہے، جو واقعی جدید لفظ "کوریوگرافی" کی جڑ سے جڑی ہوئی ہو سکتی ہے، جو گردش میں رقص یا بہاو کا اشارہ دیتی ہے۔


**"Perichoresis" conveys the idea that the Father, Son, and Holy Spirit share a mutual indwelling without losing their distinct persons. Each person of the Trinity inhabits and operates within the others in an intimate, dynamic exchange, akin to a dance.**

"پیریکوریسس" کا تصور یہ ہے کہ باپ، بیٹا، اور روح القدس ایک دوسرے کے اندر باہمی طور پر رہتے ہیں بغیر اپنی منفرد شخصیتوں کو کھوئے۔ تثلیث کا ہر فرد دوسروں کے اندر رہتا ہے اور ایک قریبی، متحرک تبادلے میں کام کرتا ہے، جو ایک رقص کی طرح ہے۔

**This concept underscores the Christian doctrine of the Trinity, emphasizing the perfect unity of God's nature along with the distinction of persons within the Godhead. "Perichoresis" ensures that the unity does not dissolve the distinctiveness of the persons, nor does their distinction compromise their unity.**

یہ تصور مسیحی تعلیم تثلیث کو اجاگر کرتا ہے، خدا کی فطرت کی کامل وحدت اور خدائیت کے اندر افراد کی تمیز پر زور دیتا ہے۔ "پیریکوریسس" یقینی بناتا ہے کہ وحدت افراد کی منفردیت کو نہیں مٹاتی، نہ ہی ان کی تفریق ان کی وحدت کو خراب کرتی ہے۔

**The imagery of a dance suggests movement, reciprocity, and harmony. "Perichoresis" implies a dynamic and living relationship within the Trinity, characterized by love, fellowship, and mutual glorification. The perichoretic relationship within the Trinity serves as the foundation for understanding God's relationship with creation and humanity's salvation.**

رقص کی تصویر کاری حرکت، باہمی تبادلہ، اور ہم آہنگی کا تصور دیتی ہے۔ "پیریکوریسس" تثلیث کے اندر ایک متحرک اور زندہ تعلق کو ظاہر کرتا ہے، جو محبت، اشتراک، اور باہمی جلال دینے سے متصف ہے۔ تثلیث کے اندر پیریکوریٹک تعلق خدا کے تخلیق اور انسانیت کی نجات کے ساتھ تعلق کو سمجھنے کے لئے بنیاد فراہم کرتا ہے۔

The mutual indwelling of love and unity in the Godhead is reflected in God's desire to dwell with and within humanity through the Holy Spirit. It models an ideal of community characterized by unity, diversity, mutual indwelling, and love. The Church is called to mirror this divine dance in its fellowship and mission.

خدائیت میں محبت اور وحدت کا باہمی رہائشی ہونا خدا کی اس خواہش میں عکاسی کرتا ہے کہ وہ انسانیت کے ساتھ اور ان کے اندر روح القدس کے ذریعے رہے۔ یہ ایک مثالی برادری کی ماڈل ہے جو وحدت، تنوع، باہمی رہائشی ہونے اور محبت سے متصف ہے۔ کلیسیا کو اپنی شراکت اور مشن میں اس الہی رقص کو عکس بنانے کی دعوت دی گئی ہے۔

While "perichoresis" offers a rich metaphorical framework for understanding the Trinity, it ultimately points to a mystery that transcends human rationality. The term invites us believers into a deeper contemplation of the divine nature, acknowledging that the full understanding of the Trinity remains beyond human grasp.

جبکہ "پیریکوریسس" تثلیث کو سمجھنے کے لئے ایک غنی مجازی فریم ورک پیش کرتا ہے، یہ آخرکار ایک ایسے راز کی طرف اشارہ کرتا ہے جو انسانی عقل سے بالاتر ہے۔ اصطلاح مومنین کو الہی فطرت کے گہرے غور و فکر میں مدعو کرتی ہے، اس بات کو تسلیم کرتے ہوئے کہ تثلیث کی مکمل سمجھ انسانی دسترس سے باہر ہے۔