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S. ", ii) and received ecclesiastical sanction in the "Decretum pro Jacobitis" in the form: "[In divinis] omnia sunt unum ubi non obviat relationis oppositio. " This shows forth the fittingness that the Word, the Son, the Second Person of the Trinity, should become flesh. ", II, 27; Against Praxeas 15-16), Novatian ( On the Trinity 18. In these passages he rejects the Gnostic figment that the world was created by aeons who had emanated from God, but were not consubstantial with Him, and teaches the consubstantiality of the Word and the Spirit by Whom God created all things. More we know not (cf.
B. Obstinate (the person continues in the error of judgment without seeking further to learn the truth. Not a few writers of great weight hold that there is sufficient consensus among the Fathers and Scholastic theologians as to the meaning of the names Word and Wisdom (Proverbs 8), applied to the Son, for us to regard the intellectual procession of the Second Person as at least theologically certain, if not a revealed truth (cf. 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. 8, Cyril of Jerusalem, Catechetical Lectures XI. The Crucifixion of Jesus Christ nails to the Cross the sins of mankind. Some Catholic writers have indeed thought that the influence of their previous training did lead some of them into Subordinationism, although the Church herself was never involved in the error (see LOGOS). These relations, in virtue of their nature as correlatives, are necessarily opposed the one to the other and therefore different. In the New Testament, he is proclaimed and identified as Lord. The Orthodox Church considers the highest event in the life of Christ to be His Resurrection. But in others of the Fathers is found what would appear to be the sounder view, that no distinct intimation of the doctrine was given under the Old Covenant. All true believers are Trinitarians. "The Blessed Trinity. " John Damascene, "De imagin.
The Father is frequently described as sitting on his heavenly throne, with the Son at his right hand (Matt. 22): What else is this voice [heard in Paradise] but the Word of God Who is also His Son?... Wherever these are peculiar to the individual, as is the case in all creatures, there, he tells us, we have separate existence (kechorismenos einai). The story of the controversy is conclusive as to the doctrinal standard of the Church. Petavius, who was at that period engaged on his great theological work, was convinced by their arguments, and allowed that at least some of these Fathers had fallen into grave errors. At a later date, however, some famous names are to be found defending a contrary opinion. These relations are what constitute the distinction between the Persons. Indeed the unity of God is so fundamental a tenet alike of the Hebrew and of the Christian religion, and is affirmed in such countless passages of the Old and New Testaments, that any explanation inconsistent with this doctrine would be altogether inadmissible. Human reasoning in regard to faith in the Holy Trinity is confined to formulating the truths which already have been revealed in the Scriptures and Sacred Tradition. Thus Athanasius, Basil, Gregory Nazianzen, Gregory of Nyssa, and the Fathers of the Council of Sardica, in their synodical letter, all treat our Lord's words, teaches "The Father is greater than I" as having reference to His Godhead (cf.
"He who fixed the heavens in place has been fixed in place. We can truly say the God suffered (in his humanity). The Son is "the only begotten of the Father" (John 1:14). This differs in a fundamental point from the Aristoteleanism of the Scholastic theologians. This identification is rejected by Catholic philosophers as altogether misleading.
The terminology is unavoidable because the limitations of our experience force us to represent this relation as due to an act. In view of this assertion it is necessary to consider in some detail the evidence afforded by Holy Scripture. And Jesus reached out his arms and hands to be nailed to the cross, making atonement for all of humanity. 7-11), Tertullian ("C. Marc. So they picked up their stones to stone him to death (v. 59). This must, they argue, be, like the names Father and Son, a name expressive of a relation within the Godhead proper to the Person who bears it. Raymond Lully's (1235-1315) errors in this regard were even more extreme. Nor is the tradition as to the interpretation of Proverbs 8, in any sense unanimous. But all who are born of God believe it! The answers given in reply to this difficulty by St. Thomas, Richard of St. Victor, and Alexander of Hales are very different. These words were invented.
For before anything came into being, He had Him as a counsellor, being His own mind and thought [i. as the logos endiathetos, c. x]). When the church in the West inserted the "filioque" phrase into the Creed, this innovation precipitated the Great Schism of the Undivided Church. If we affirm, as we should, that God purchased the church with his blood (Acts 20:28) we are essentially saying that God purchased the church with his death. 26:64; Acts 2:33; Rom. In answer to the Eunomian objection, that consubstantiality rendered any distinction between the Persons impossible, Gregory of Nyssa replies: "Though we hold that the nature [in the Three Persons] is not different, we do not deny the difference arising in regard of the source and that which proceeds from the source [ten katato aition kai to aitiaton diaphoran]; but in this alone do we admit that one Person differs from another" ("Quod non sunt tres dii"; cf.
The Son is not inferior to the Father, but the Son did submit to the Father's will. This is understood by St. Thomas of the Verbum mentale, or intellectual concept. The act of consecration was the invocation over them of the Father, Son, and Holy Spirit. Intellectual procession, he says, is of its very nature the production of a term in the likeness of the thing conceived. In the Godhead the essence, will, and action are but one. That "the Father" and "the Son" are distinct Persons follows from the terms themselves, which are mutually exclusive. We cannot express this save by attributing to Him filiation and spiration (I:32:2). 7), Tatian ( Address to the Greeks 5), Tertullian ( Against Praxeas 6; Against Hermogenes 18-20), Origen ( Commentary on John I.
God could have chosen many different ways to save us; He chose to act as He did not because it was required, but because it was fitting. Moreover, in Colossians 1:15, the Son is expressly termed "the image of the invisible God" (eikon tou Theou rou aoratou).