“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:18–19, NRSV). So is Jesus reported to have said to his eleven disciples on a mountain in Galilee. While biblical scholars dispute whether these words are Jesus’ ipsissima verba or a baptismal formula of the early church retroactively placed on Jesus’ lips, the verse is an incontrovertible indication that faith in God who is Father, Son, and Holy Spirit, in whose name (note the singular “name” and not “names”) baptism is administered, is already present in the New Testament itself. It has been correctly pointed out that the Christian faith in the Trinity should not be understood to be based exclusively on explicitly triadic formulae such as the above-cited verse, 1 Corinthians 12:4–6, 2 Corinthians 13:14, 1 Peter 1:2, and so on. Rather, the trinitarian data of the New Testament include all the exceedingly numerous texts that speak of the relationship between Jesus and the Father, between Jesus and the Spirit, between the Father and the Spirit, and among the Father, Jesus, and the Spirit. Indeed, the literary structure itself of most New Testament books is arguably trinitarian. In addition, the reality of the Trinity is present not only in certain New Testament formulations but also in the events of Jesus’ life and ministry, in particular his conception, baptism, transfiguration, and death and resurrection, and at the Pentecost. Finally, it can reasonably be claimed that there are already intimations or adumbrations of the Trinity in the Old Testament such as the many names used for God (e.g., Wisdom, Word, Spirit), the “angel of Yahweh” figure, and some theophanies (e.g., the three men in Gen 18:1–2 or the threefold Sanctus of Isaiah's vision in Isa 6:3).