The Second Person Of The Trinity Church
We have already adverted to the view that the Son is the Wisdom and Power of the Father in the full and formal sense. Why should we not be allowed to say (or sing) what the Scriptures explicitly teach? In Colossians 1:19, Paul says that "God was pleased to have all his fullness dwell in him [Jesus]. " The mention of the Holy Spirit in the same series, the names being connected one with the other by the conjunctions "and... and" is evidence that we have here a Third Person co-ordinate with the Father and the Son, and excludes altogether the supposition that the Apostles understood the Holy Spirit not as a distinct Person, but as God viewed in His action on creatures. Hence it was fitting that by the Word of true knowledge man might be led back to God, having wandered from God through an inordinate thirst for knowledge. Monophysitism Mono: one Physis: nature The Monophysites affirmed that the human nature of Christ had ceased to exist as such in Christ when the divine person of God's Son assumed it. Our Lord Jesus Christ is God the Son, the second person of the Holy Trinity. The Doctrine of the Trinity. For this reason, the Son, who is the Word, who is Truth itself, becomes incarnate.
- The second person of the trinity taking on human nature
- Jesus christ second person of trinity
- Who is the second person of the holy trinity
- Jesus is the second person of the trinity
The Second Person Of The Trinity Taking On Human Nature
Incarnation and Second Person of the Trinity. Nor is the tradition as to the interpretation of Proverbs 8, in any sense unanimous. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only $19. The Virgin Mary Theotokos gave birth to Jesus, Who is the only begotten Son of God. Thus He creates through His Word (the Logos), and the Word of God is Christ. 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. Again, absolutely not! 15; Hippolytus, Against Noetus 10) interpret the hypostatic Wisdom of the Sapiential books, not, with St. Paul, of the Son (Hebrews 1:3; cf. I recently read an argument by R. C. Sproul that suggested we should not say the second person of the Trinity died because that would be a mutation within the very being of God. So is the angel of the Lord the second person of the trinity? For the first man sinned by seeking knowledge, as is plain from the words of the serpent, promising to man the knowledge of good and evil. The person on the cross who died is Jesus, the Son of God.
The Alexandrine standpoint was other than this. An argument of very great weight is provided in the liturgical forms of the Church. 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. " Our Lord said, "Because I live, ye shall live also" (John 14:19).
Jesus Christ Second Person Of Trinity
They argue that this suffices to establish that the author of the Gospel held subordinationist views, and they expound in this sense certain texts in which the Son declares His dependence on the Father (5:19; 8:28). We can know that the angel of the Lord is the second person of the trinity because Jesus claimed to be the angel of the Lord. The context invariably shows that the passage is to be understood in one or another of these senses. It is asserted by St. Gregory Thaumaturgus in his Creed. Here the primary result is simply to attract the subject to the object of his love. The Orthodox Church believes "in the Holy Ghost, the Lord, the Giver of life" (Nicene Creed).
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). To the Greek Fathers, who developed the theology of the Spirit in the light of the philosophical principles which we have just noticed, the question presented no difficulty. Among the numerous patristic works on this subject, the following call for special mention: ST. ATHANASIUS, Orationes quatuor contra Arianos; IDEM, Liber de Trinitate et Spiritu Sancto; ST. GREGORY NAZIANZEN, Orationes V de theologia; DIDYMUS ALEX., Libri III de Trinitate; IDEM, Liber de Spir. Though God the Son was already present in the world by reason of His Godhead, His Incarnation made Him present there in a new way. God's love caused Him to send His Son Jesus Christ to save man.
Who Is The Second Person Of The Holy Trinity
In response, Reformed theologians argued that if only Christ's human nature mediated, then another human could have mediated with equal efficacy before and after the incarnation. George Mastrantonis. The nature and attributes of the Persons of the Holy Trinity are revealed through Jesus Christ. In this way the Son, the Logos, has a "certain common agreement with all creatures, " who bear something of logic or likeness to Him. 1) Baptismal formulas. Greek thought fixed primarily on the Three distinct Persons: the Father, to Whom, as the source and origin of all, the name of God (Theos) more especially belongs; the Son, proceeding from the Father by an eternal generation, and therefore rightly termed God also; and the Divine Spirit, proceeding from the Father through the Son. The Orthodox Church does not use the phrase filioque, "and of the Son. " These relations are what constitute the distinction between the Persons. Just as the Son proceeds as the term of the immanent act of the intellect, so does the Holy Spirit proceed as the term of the act of the Divine will. Among Greek writers this explanation is unknown. Again it is said that if there are Three Persons in the Godhead none can be infinite, for each must lack something which the others possess. In Isaiah 48:16, YHWH the Redeemer is talking, and he says, "Now the Lord God has sent me, and his Spirit. " Monophysitism teaches that there was only one nature in Christ, and that Christ was not both God and Man. He is not the love of God in the sense of being Himself formally the love by which God loves; but in loving Himself God breathes forth this subsistent term.
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. The Trinity is made known by the Gospel" ("Haer. St. Paul writes, Do not be conformed to this world, but be transformed by the renewing of your mind. This whole objection rests on a petitio principii: for it takes for granted the identification of person and of mind with self-consciousness. Not less convincing is the use of the title Lord (Kyrios). 19; John Damascene, Of the Orthodox Faith I. Since all the Powers possess the same mind, does it not follow, he asked, that in each case thought produces a similar term?
Jesus Is The Second Person Of The Trinity
According to Western doctrine, God bestows on man sanctifying grace, and consequent on that gift the Three Persons come to his soul. ", 64), Abelard ("ln Ep. They always function in harmony together, with one will and one purpose. Thomas replies that the acts are identical with the relations of generation and spiration; only the mode of expression on our part is different (I:41:3, ad 2). Scripture clearly tells us not to add or takeaway words from the Bible: You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the Lord your God which I command you (Deuteronomy 4:12 NKJV). Without this belief in the Resurrection, the preaching and the faith of the Church is in vain, as Apostle Paul proclaims (cf. 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. In this Trinity of Persons the Son is begotten of the Father by an eternal generation, and the Holy Spirit proceeds by an eternal procession from the Father and the Son. The Holy Spirit brings conviction of sin and judgment to the world (John 16:7-11). They did not see in the term a revelation that the Son is begotten by way of intellectual procession, but viewed it as a metaphor intended to exclude the material associations of human sonship (Gregory of Nyssa, Against Eunomius IV; Gregory Nazianzen, Oration 30; Basil, "Hom.
It should be observed, however, that this is not the only form in which the psychological theory has been proposed. Holy Trinity: God is Three distinct Persons in One Divine Nature Jesus: Two Natures, One Person. For the Christian, the Incarnation of Christ is a mystery. Therefore, persons-appropriate language explains why we can say that the Father did not die on the cross, but the Son did. The work of the Holy Spirit is largely behind the scenes and can be divided into two major areas.
The Evangelists, it is true, see in it a manifestation of the Three Divine Persons. The writers of that age bear witness that even the unlettered were thoroughly familiar with the truths of faith (cf. This supposes that the procession of the Son from the Father is immediate; that of the Spirit from the Father is mediate. Nestorianism Nestorius: a priest of Antioch. We reply that a relation, viewed precisely as such, is not, like quantity or quality, an intrinsic perfection. This expression they seem to have taken with strict literalness. In view of these facts the opinion of those theologians seems the sounder who regard this explanation of the procession simply as a theological opinion of great probability and harmonizing well with revealed truth. … for the craftsman by the intelligible form of his art, whereby he fashioned his handiwork, restores it when it has fallen into ruin.
Yet, as 1 Corinthians 8:6, quoted above, points out, he is distinct from God the Father. Each of these three performs complementary roles in our salvation. Even human words can instruct; all the more, then, can the Word of God made Flesh enlighten and heal us. Most people have never even thought of this question let alone sought to answer it. Since, in the very same works which contain these perplexing expressions, other passages are found teaching explicitly the eternity of the Son, it appears most natural to interpret them in this sense. 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. Jerome says, in a well-known phrase: "The true profession of the mystery of the Trinity is to own that we do not comprehend it" (De mysterio Trinitatus recta confessio est ignoratio scientiae "Proem ad 1. xviii in Isai. This was understood to signify that creation took place according to exemplar ideas predetermined by God and existing in the Word. Or, again, the actual Creation of the world might be termed the creation of the Word, since it takes place according to the ideas which exist in the Word. The writers of an earlier period were not concerned with Arianism, and employed expressions which in the light of subsequent errors are seen to be not merely inaccurate, but dangerous.
We find it also in St. Cyril of Alexandria ("Thesaurus assert. More than this it cannot do. It does not possess the sanction of revelation. S. ", ii) and received ecclesiastical sanction in the "Decretum pro Jacobitis" in the form: "[In divinis] omnia sunt unum ubi non obviat relationis oppositio. " 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. It received its final and classical form from St. Thomas Aquinas. The Father is pictured as the ultimate sovereign.