Steve Stanley’s Reviews > 40 Questions About the Trinity > Status Update

Thus Hebrews 1:11-12, in applying Psalm 102:25-27 to the Son, attributes to the Son divine actions (creation), divine attributes (eternality), and divine appellations ('Lord').

We should also note that, in this text [Heb 1:8-12], the writer [of Hebrews] names the Son 'Lord' (*kyrios*), and in the OT text the term 'Lord' (*kyrios*) is clearly a reference to YHWH, God himself. This gives further credence to the idea that when we see 'Lord' used as a name for Jesus in the NT, it is no mere honorific—it is an indication of his shared divinity with the Father and the Spirit.

Paul also attributes the names of 'God' and 'YHWH' to Jesus in Romans 9:5 and Philippians 2:9-11, respectively. . . . Additionally, we could point to the fact that Paul's nearly constant use of *kyrios* ('Lord') as a title for Jesus appears to be a deliberate ascription of the Tetragrammaton ('YHWH') to Jesus.

In order to identify whether or not Jesus or the Holy Spirit stood on the divine or creaturely side of the equation, the early church commonly referred to four markers: appellations, attributes, actions, and adoration.

One helpful way of thinking through these questions is the so-called Wesleyan quadrilateral, which is associated with the founder of Methodism, John Wesley: Scripture, tradition, reason, and experience. Although Wesley himself never framed his thinking in this way exactly, it still summarizes a useful method that Protestant theology should aim for.

Everything God does outside himself he does indivisibly as Father, Son, and Spirit. But within this action, each of the divine persons acts in a manner fitting to his personal identity; the one act of God proceeds from the Father, through the Son, by or in the Holy Spirit.