In Scripture there is as yet no single term by which the Three Divine Persons are denoted together. The early Fathers were persuaded that indications of the doctrine of the Trinity must exist in the Old Testament and they found such indications in not a few passages. Yet we are forced to speak thus: for the one Personality, not withstanding its simplicity, is related to both the others, and by different relations. The trinitarian abhors tri-theism as condemnable heresy. Now the Person of the Son, Who is the Word of God, has a certain common agreement with all creatures, because the word of the craftsman, i. e. his concept, is an exemplar likeness of whatever is made by him. 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. Thus the Son and the Spirit are termed "Powers" (Dynameis) of the Father.
The Second Person Of The Trinity Taking On Human Nature
To this it is answered that mission supposes two conditions: The procession, however, may take place in various ways by command, or counsel, or even origination. He is the Second Person included in the unity of the one God of the Bible. This was understood to signify that creation took place according to exemplar ideas predetermined by God and existing in the Word. 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. In Greek theology the order is reversed: the Holy Spirit does not come to us because we have received sanctifying grace; but it is through His presence we receive the gift. Jesus Christ was sent for this divine mission "when the fullness of time was come" (Gal. Each of these three performs complementary roles in our salvation. In the intellectual ferment of the time Abelard initiated a Rationalistic tendency: not merely did he claim a knowledge of the Trinity for the pagan philosophers, but his own Trinitarian doctrine was practically Sabellian. 22): What else is this voice [heard in Paradise] but the Word of God Who is also His Son?... Just as the Son is the Wisdom and Power by which God is wise and powerful, so the Spirit is the Holiness by which He is holy. Neither person nor mind is self-consciousness; though a person must needs possess self-consciousness, and consciousness attests the existence of mind (see PERSONALITY). He expressly asserts that the very purpose of his Gospel is to establish the Divinity of Jesus Christ (John 20:31). In the next century the word is in general use.
The Third Person Of The Holy Trinity
The Church believes that "He shall come again with glory to judge" the world and everyone on earth, to "render to every man according to his works" (Romans 2:6) of faith in Christ and His Gospel, his love expressed in good works, and in helping others, described as the "least, " as explicit witnesses to the steadfastness of his faith in Him. Hence the Word of God, Who is His eternal concept, is the exemplar likeness of all creatures. The Church firmly opposed the opinion that the Holy Spirit was created by the Son, and it pronounced the correct belief in the Nicene Creed at the Second Ecumenical Synod. In view of this, it might be said that the Father created the Word, this term being used in place of the more accurate generated, inasmuch as the exemplar ideas of creation were communicated by the Father to the Son. The Bishop of Alexandria replied with a defense of his orthodoxy entitled "Elegxhos kai apologia, " in which he corrected whatever had been erroneous. He understands the term God as signifying the whole Trinity, and not, as do the other Greeks, the Father alone: "When we pray, whether we say 'Kyrie eleison', or 'O God aid us', we do not miss our mark: for we include the whole of the Blessed Trinity in one Godhead" (De Trin., II, xix). Further], the reason for this fitness may be taken from the sin of our first parent, for which Incarnation supplied the remedy.
The Third Person Of The Blessed Trinity
He directs the missionary journey of the Apostles: "They attempted to go into Bithynia, and the Spirit of Jesus suffered them not" (Acts 16:7; cf. 2:20, "I live by faith in the Son of God, who loved me and gave himself for me"). But it is necessary first to indicate in what consisted the transition effected by St. The reason of this fitness [of the Second Person becoming flesh] may [also] be taken from the end of the union, which is … the heavenly inheritance, which is bestowed only on sons, according to Romans 8:17: "If sons, heirs also. " ", I, v, p. 4; Petavius, VI, i, 7; Franzelin, "De Trin.
Who Is The Second Person Of The Holy Trinity
In other words, because it is sons who inherit, it is fitting that He who is Son by nature should become incarnate. Moreover, in Colossians 1:15, the Son is expressly termed "the image of the invisible God" (eikon tou Theou rou aoratou). Only God the eternal Son can save us and make us accepted in himself, as the sons of God! The profession that "Jesus is the Lord" (Kyrion Iesoun, Romans 10:9; Kyrios Iesous, 1 Corinthians 12:3) is the acknowledgment of Jesus as Jahweh. Our Lord said, "Because I live, ye shall live also" (John 14:19). Indeed it would seem that the great majority of the Greek Fathers understood logos not of the mental thought; but of the uttered word (Athanasius, Dionysius of Alexandria, ibid.
Who Is The Second Person Of The Trinity
She is, moreover, described as "the worker of all things" (panton technitis, 7:21), an expression indicating that the creation is in some manner attributable to her. 3) Expressions which appear to contain the statement that the Son was created are found in Clement of Alexandria ( Stromata V. 14 and VI. Wherever these are peculiar to the individual, as is the case in all creatures, there, he tells us, we have separate existence (kechorismenos einai). Here, then, the Circuminsession has its basis in the Homoüsia. His Word, by whom, says the Scripture, the heavens were established. This supposes that the procession of the Son from the Father is immediate; that of the Spirit from the Father is mediate. The writers of this school contend that the doctrine of the Trinity, as professed by the Church, is not contained in the New Testament, but that it was first formulated in the second century and received final approbation in the fourth, as the result of the Arian and Macedonian controversies.
The trinitarian maintains that if you think that there are three gods, you have not only denied the trinity, but also, that you have denied the Christian faith. My email address is webmaster at Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads. It is written in the Book of God, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. The doctrine of the Trinity holds that the Father, the Son, and the Holy Spirit are one in essence. There is only one name that fits - Jesus - which we can readily see if we go to parallel scriptures in the other Great Commission verses. Most people have never even thought of this question let alone sought to answer it. To them perfection must be sought in dynamic activity. Yet in later Judaism this exalted doctrine suffered eclipse, and seems to have passed into oblivion.
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Over three years and six forums, the Institute for Emerging Issues at North Carolina State University examines issues vital to the health and well-being of NC and its people. Dealing with smelly foods like onion and garlic can leave your hands stinky. Enhance rice and pasta dishes.
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