I don’t understand why you say that it isn’t a prayer to God the Father. It’s parallel to Jesus’ prayer in the Garden of Gethsemane, "Luke 22:41 And he withdrew from them about a stone’s throw, and knelt down and prayed,
Luk 22:42 saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”
Jesus is fully-human. The prayer shows his humanity and his temptation to think that his Father has abandoned him. However, his full deity shows up in another word from the cross, thus resolving the previous temptation to question his Father.
Luk_23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last.
easy way to say is 1 divine essence of God (Ousia), three distinct hypostases, dont confuse between personhood and essence, i must say @BobEstey what u said abt Trinity, u compared to a father being lawyer etc..thats another word for modalism which is a heresy and this aligns with 20th century oneness
Here is a public document, i made (2 months ago) as a counter to oneness pentecostal and those who counter the trinity, if u want u can open it and read it, just click and u will see the document its public
God is one in essence (ousia), existing eternally as three distinct persons (hypostases): the Father, the Son, and the Holy Spirit.
The Father begets the Son, not in time, not by creation, but by eternal generation (John 1:14, 1:18; Psalm 2:7).
The Son is eternally begotten, not made, of the same essence with the Father (John 10:30; Hebrews 1:3).
The Holy Spirit proceeds from the Father (John 15:26) and is sent by both the Father and the Son (John 14:26; 16:7), though He is not begotten.
Each person fully possesses the one divine essence, not partially or derivatively.
The Father plans, commands, and sends (Ephesians 1:3–5; John 3:16).
The Son obeys, speaks, reveals, redeems, and intercedes (John 5:19; Hebrews 1:3; 1 Timothy 2:5).
The Spirit applies, seals, guides, convicts, and regenerates (John 16:8; Titus 3:5; Ephesians 1:13–14).
They do not share divinity like partners in a team; they are the one God in three co-equal, co-eternal persons.
They do not merge into one person, nor do they act impersonally; each person acts distinctly, yet never independently.
The Son did not send the Father, and the Spirit did not beget the Son.
The Father never becomes the Son or the Spirit, and the Spirit never incarnates, only the Son became flesh (John 1:14).
The Father never dies on the cross, only the Son dies, and He rises, and now reigns (Romans 6:10; Revelation 1:18).
Together, the Trinity creates (Genesis 1:1–2, John 1:3, Job 33:4), saves (Ephesians 1:3–14), and indwells the believer (John 14:23; Romans 8:9–11).
The Father elects, the Son redeems, and the Spirit seals, distinct roles, united will.
The Father begets, the Son is begotten, the Spirit proceeds.
The Father sends, the Son accomplishes, the Spirit applies.
One God, three persons, one essence, indivisible in being, distinct in personhood, harmonious in will.
This is the Trinity, not mythology, not math, not modalism, but divine mystery revealed in Scripture and secured at the cross.
Samuel, I hear your effort to clarify the classical formulation of the Trinity—one ousia (essence), three hypostases (persons)—but we have to pause and ask: Are we explaining Scripture or defending a system built on post-biblical philosophy? The terms ousia and hypostasis are not found in the Bible. They originate in Greek metaphysics and were introduced centuries after the apostles, especially during the Councils of Nicaea and Constantinople, to reconcile perceived tensions in Scripture using philosophical categories foreign to the Hebrew worldview.
The concern with Oneness theology being “modalism” overlooks that modern Oneness teaching does not say God is one person acting as three masks. It affirms that the eternal, indivisible God revealed Himself fully in the man Christ Jesus—not as a role-play, but as a true union of God and man (John 14:10; Colossians 2:9). The biblical emphasis is not on eternal distinctions of personhood within God, but on the manifestation of the one God in time and space for redemption.
So rather than relying on terms like hypostasis and accusing modalism based on post-Nicene categories, we should ask: What does Scripture say? It says God is one (Deut. 6:4), and that Jesus is the visible image of the invisible God (Col. 1:15), not one of three distinct divine minds. The fullness of the Godhead dwells in Him bodily (Col. 2:9), not shared across three persons. So while it may sound tidy to say “one essence, three hypostases,” that formulation isn’t rooted in inspired language—it’s a later interpretive model. The biblical model is simpler: one God, revealed in Christ, who now dwells in us by His Spirit.