Bessarion rightly observes that the Fathers who used these expressions conceived the Divine Procession as taking place, so to speak, along a straight line (P. G., CLXI, 224). The Trinity is one God in three Persons. Where there is a real procession the principle and the term are really related. The Personality is treated as logically prior to the Nature. We know by revelation that God has a Son; and various other terms besides Son employed regarding Him in Scripture, such as Word, Brightness of His glory, etc., show us that His sonship must be conceived as free from any relation. The Son is "second" in priority in the "economic Trinity"—that is, the Trinity as God has revealed Himself to us and interacts with us as human beings. The purport of the phrase is evidently to indicate that the Second and Third Persons are not substantially distinct from the First. The doctrine of the Trinity is a distinctive core belief of Christianity. What Are the Three Parts of the Trinity? - Topical Studies. Some worry that this means the deity suffered, so they shrink back from affirming the Son of God (the Second person) died on the cross. And thus shall we, conformed to His image as sons through our adoption and membership in His Body, also inherit the Kingdom and glory through the healing He effects in us.
We have already adverted to the view that the Son is the Wisdom and Power of the Father in the full and formal sense. Among the terms employed in Scripture to designate the Second Person of the Blessed Trinity is the Word (John 1:1). No action, transient or immanent, can proceed from any agent unless that agent, as statically conceived, possesses whatever perfection is contained in the action. We see that Luke recorded Jesus' words as "in His name" (Luke 24:47) and Mark recorded Jesus' words as "in My name" (Mark 16:17). The expression is undoubtedly very harsh, and it certainly would never have been employed but for the verse, Proverbs 8:22, which is rendered in the Septuagint and the old Latin versions, "The Lord created (ektise) me, who am the beginning of His ways. " To Whom with the all holy, the good and lifegiving Spirit be glory now and always, forever and ever. The atonement had to be made by the person because the atonement needed to be infinite in value. Only after the Aristotelean system had obtained recognition from theologians was this question thoroughly treated. On such a point vagueness was impossible. Moreover … Man is perfected in wisdom (which is his proper perfection, as he is rational) by participating the Word of God, as the disciple is instructed by receiving the word of his master. We have in these chapters the necessary preparation for the baptismal commission. We see other claims to be the I Am throughout the Bible. The Crucifixion of Jesus Christ nails to the Cross the sins of mankind. Did the second person of the Trinity die? - Reformation 21. Seeking to bring us into his family.
The Spirit is not the Son or the Father. Isaiah talked about the Holy Spirit in another verse. Attempts have been made recently to apply the more extreme theories of comparative religion to the doctrine of the Trinity, and to account for it by an imaginary law of nature compelling men to group the objects of their worship in threes. The second person of the trinity college. God, as the supreme perfection, is from all eternity self-moving, ever adorning Himself with His own attributes: they issue from Him and, being Divine, are not accidents, but subsistent realities. The fundamental truth of the Orthodox Church is the faith revealed in the True God: the Holy Trinity of the Father, the Son, and the Holy Ghost. Jesus Christ was sent for this divine mission "when the fullness of time was come" (Gal. He who laid the foundation of the universe has been laid on a tree.
In this case also the difficulty is largely removed if it be remembered that these writers regarded all the Divine operations as proceeding from the Three Persons as such, and not from the Godhead viewed as one. Just as God gave natural life to Adam by breathing into his inanimate frame the breath of life, so did Christ give spiritual life to us when He bestowed on us the gift of the Holy Ghost. And in Matthew 24:36, Jesus expressed that only the Father knew the time of his return. Jesus, as the Son, expressed that his will was subservient to the will of the Father (Matt. Those who take the less favourable view assert that they teach the following points inconsistent with the post-Nicene belief of the Church: We shall examine these four points in order. Much has been written and could be written about the Trinity. Moreover, since the names God and Holy Ghost are alike Divine names, it follows that Jesus Christ is also regarded as a Divine Person. Frohschammer and Günther both asserted that the dogma of the Trinity was capable of proof. He expressly asserts that the very purpose of his Gospel is to establish the Divinity of Jesus Christ (John 20:31). The third person of the blessed trinity. But this submission seems to have preceded Jesus' incarnation. In the remaining New Testament writings numerous passages attest how clear and definite was the belief of the Apostolic Church in the three Divine Persons. And when theologians speak of God without special mention of a Person, conceive Him under this aspect.
Here, then, the Circuminsession has its basis in the Homoüsia. That is probably to be expected, because whatever one of them does, they are all involved. The names Emmanuel (Isaiah 7:14) and God the Mighty (Isaiah 9:6) affirmed of the Messias make mention of the Divine Nature of the promised deliverer. Is The Angel Of The Lord The Second Person Of The Trinity. 10:38); and to the Son no less than to the Father belongs the Divine attribute of conferring life on whom He will (5:21). Through Him He made the world; through Him He redeemed it; through Him He will judge it. Errors concerning the Trinity and the distinct personality and Godhead of our Lord Jesus Christ are abundant. He expressly professes his belief in the consubstantiality of the Son, using the very term, homoousios, which afterwards became the touchstone of orthodoxy at Nicaea (P. G., XXV, 505).
And they came through the Son. In his Ekthesis tes pisteos composed between 260 and 270, he writes: There is therefore nothing created, nothing subject to another in the Trinity: nor is there anything that has been added as though it once had not existed, but had entered afterwards: therefore the Father has never been without the Son, nor the Son without the Spirit: and this same Trinity is immutable and unalterable forever (P. G., X, 986). The distinction between the natures was never abolished by their union, but rather the character proper to each of the two natures was preserved as they came together in one person and one hypostasis. These relations are what constitute the distinction between the Persons. But more than this must not be claimed. So also, in 1 Corinthians 12:4-11: "There are diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord: and there are diversities of operations, but the same God, who worketh all [of them] in all [persons]. "
They are not three individual entities that cooperate well together. Hence we have not separate existence, but Circuminsession (perichoresis) ( Of the Orthodox Faith I. The Trinity Revisited. In 1 Corinthians 8:6, Paul said that "there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. "
It received its final and classical form from St. Thomas Aquinas. But the three divine Persons in the Trinity are one God, in every way, at all times, and in all things perfectly equal. As mentioned above, he was also sent from the Father once the work of Jesus was done. The Greeks invariably speak as though, in all the Divine works, each Person exercises a separate office. Hence the attribute of spiration is found in conjunction with each of these, and in virtue of it they are each distinguished from procession. It is in reference to this work in our regard that in the Nicaeno-Constantinopolitan Creed the Holy Spirit is termed the Giver of life (zoopoios). The controversy with the Eunomians, who declared that the Divine Essence was fully expressed in the absolutely simple notion of "the Innascible" (agennetos), and that this was fully comprehensible by the human mind, led many of the Greek Fathers to insist on the incomprehensibility of the Divine Nature, more especially in regard to the internal processions.
And they have always been one being with three persons. Amen" ( Sermon on Theophany 10). When, for instance, we say that the Son possesses filiation and spiration the terms seem to suggest that these are forms inherent in Him as in a subject. Pius IX reprobated their opinions on more than one occasion (Denzinger, 1655 sq., 1666 sq., 1709 sq. Augustine suggests that it is because He proceeds from both the Father and the Son, and hence He rightly receives a name applicable to both ( On the Trinity XV. The Master has been profaned. In this world origination is in every case due to the effecting of a change. In the nineteenth century the influence of the prevailing Rationalism manifested itself in several Catholic writers. In John 6:44, 65, Jesus expressed that no one could come to him without the drawing of the Father.
The word "Trinity" is not in the Bible.
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