The oneness of Their power and Their action is affirmed: "Whatever he [the Father] does, the Son also does in like manner" (5:19, cf. And this drawing occurs through his Spirit at work within individuals. Jesus is referred to as the second Person in the Trinity, because in the "Trinitarian formula" used in the Great Commission in Matthew 28:16, Jesus, the Son, is mentioned second: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. The story of the controversy is conclusive as to the doctrinal standard of the Church. Generation is essentially the production of like by like. That "the Father" and "the Son" are distinct Persons follows from the terms themselves, which are mutually exclusive. Among the terms employed in Scripture to designate the Second Person of the Blessed Trinity is the Word (John 1:1). While it is true that Original Sin affected our bodily integrity, perhaps our greatest wound was the darkening of our intellect, which was (and is) our greatest gift, the distinguishing characteristic between us and brute animals. In effect, God the Father says, "Let me offer you what you were really seeking, but sought inordinately. " That His distinct personality was fully recognized is shown by many passages. So when the trinitarian answers the question "is the angel of the Lord the second person of the trinity? " I have read the Bible from cover to cover twenty times, and I can testify that the word "Trinity" and the words "Holy Trinity" are not in the New Testament, and they are certainly not in the Old Testament either. The Father is frequently described as sitting on his heavenly throne, with the Son at his right hand (Matt.
As we conceive things, the relations of paternity and filiation are due to an act by which the Father generates the Son; the relations of spiration and procession, to an act by which Father and Son breathe forth the Holy Spirit. The Church venerates the Theotokos as "holder of Him Who is infinite Creator. This is understood by St. Thomas of the Verbum mentale, or intellectual concept. On the essential difference between St. John's doctrine as to the Person of Christ and the Logos doctrine of the Alexandrine Philo, to which many Rationalists have attempted to trace it, see LOGOS. The Personality is treated as logically prior to the Nature.
Instead, it was a choice they made together. This experience is the term of the internal act. I. de fide Trinitatis; RICHARD OF ST. VICTOR, Libri VI de Trinitate;, Summa, I, xxvii-xliii; BESSARION, Liber de Spiritu Saneto contra Marcum Ephesinum. He is the seal, Himself impressing on us the Divine image. This fundamental belief in the Holy Trinity was the subject of all the Ecumenical Synods in which the unchangeable pronouncement on the Holy Trinity was affirmed. According to his psychology the formation of a concept is not essential to thought as such, though absolutely requisite to all natural human knowledge. The Father is not the Son or the Spirit. "Who is a liar but he that denieth that Jesus is the Christ? As none deny this for any period subsequent to the Arian and Macedonian controversies, it will be sufficient if we here consider the faith of the first four centuries only. Thus, there is a second YHWH.
The Orthodox Church believes "in the Holy Ghost, the Lord, the Giver of life" (Nicene Creed). It is manifest from the narratives of the Evangelists that Christ only made the great truth known to the Twelve step by step. Remy Lafort, S. T. D., Censor.
It is manifest that a dogma so mysterious presupposes a Divine revelation. 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. Picture, if you will, the Trinity as a human body made up of many parts. Nor indeed can it be said that the passage, even though it manifests some knowledge of a second personality in the Godhead, constitutes a revelation of the Trinity. Similar teaching occurs in Ecclesiasticus 24, in a discourse which Wisdom is declared to utter in "the assembly of the Most High", i. e. in the presence of the angels. Thus, action and passion are different from the permanent relations consequent on them. ", I, v, p. 4; Petavius, VI, i, 7; Franzelin, "De Trin. Inasmuch as He is the image of Christ, He imprints the likeness of Christ upon us; since Christ is the image of the Father, we too receive the true character of God's children (Athanasius, loc. Anselm's error was due not to Rationalism, but to too wide an application of the Augustinian principle "Crede ut intelligas". Notwithstanding the force of the arguments we have just summarised, a vigorous controversy has been carried on from the end of the seventeenth century to the present day regarding the Trinitarian doctrine of the ante-Nicene Fathers. The term is always employed to signify God considered in His working, whether in the universe or in the soul of man. The existence of relations in the Godhead may be immediately inferred from the doctrine of processions, and as such is a truth of Revelation. The point is worth noting, for this diversity of symbolic representation leads inevitably to very different expressions of the same dogmatic truth.
It is pronounced as the glorification of Christ, touching upon the scope and the nature of Christ's Mission, which has been a part of the everlasting Christ. Pius IX reprobated their opinions on more than one occasion (Denzinger, 1655 sq., 1666 sq., 1709 sq. Gregory Nazianzen, Oration 31. Justin, First Apology 60; Irenaeus, Against Heresies III. "The Blessed Trinity. " The supernatural appearance at the baptism of Christ is often cited as an explicit revelation of Trinitarian doctrine, given at the very commencement of the Ministry.
Source: Greek Orthodox Archdiocese of America, First He taught them to recognize in Himself the Eternal Son of God. 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. Hence it is said (Sirach 1:5): "The Word of God on high is the fountain of wisdom. " The writers of that age bear witness that even the unlettered were thoroughly familiar with the truths of faith (cf. The immense majority of the Greek Fathers, as we have already noticed, interpret logos of the spoken word, and consider the significance of the name to lie not in any teaching as to intellectual procession, but in the fact that it implies a mode of generation devoid of all passion. 7; Gregory of Nyssa, "De orat. "), Hugo of St. Victor ("De sacram. " The Fathers supply many passages in which the incomprehensibility of the Divine Nature is affirmed. Seeking to bring us into his family. Its final form was produced in response to a controversy that threatened to engulf the church.
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 Catholic Encyclopedia. Only after the Aristotelean system had obtained recognition from theologians was this question thoroughly treated. The angel of the Lord is God. It is nowhere found among the Greeks, who simply declare the procession of the Spirit to be beyond our comprehension, nor is it found in the Latins before his time.
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