In 325 the Council of Antioch condemned anyone who says that the Son is a creature or originated or made or not truly an offspring or that once he did not exist; and later that year the ecumenical Council of Nicea issued its creedal formulation of Trinitarian belief. Rather certain aspects of His mind become expressed as distinct individuals. Anti-Social Trinitarianism seems to reduce to classical Modalism. In other words, God is not a single, isolated person, as unitarian forms of theism like Islam hold; rather God is a plurality of persons, as the Christian doctrine of the Trinity affirms. For such a view is incompatible with the persons’ existing in an “I-Thou” relationship with one another; on such a view there really is only one person which God is.
Leftow presents the following challenge to this view: Either the Trinity is a fourth case of the divine nature, in addition to the Persons, or it is not. Classic Trinitarian doctrine affirms that more than one person may exist in one being, but persons are not the sort of entity that exists in another person.
(Gütersloh: Gerd Mohn, 1980), p. 230. Nothing in Scripture warrants us in thinking that God is simple and that each person of the Trinity is identical to the whole Trinity. Tertullian has left us 31 extant treatises, all in Latin. By contrast, Aquinas’ doctrine of divine simplicity implies that God’s acts of understanding and willing are identical with His being, and he further holds (paradoxically) that God as understood and God as beloved do subsist and therefore count as distinct persons from God the Father. Tertullian also significantly developed the concept of a divine oikonomia, God’s plan to create and redeem the world. Moreover, contemporary. Stephen T. Davis, Daniel Kendall, and Gerald O’Collins (Oxford: Oxford University Press, 1999), p. 232. See discussion and literature in Dictionary of Jesus and the Gospels, s.v., "Son of God," by D. R. Bauer (Downer's Grove, Ill.: Inter-Varsity Press, 1992). 6.9), Christians also conceived of God as Father, a distinct person from Jesus His Son (Mt. Finally, such a model does not feature (though it does not preclude) the derivation of one person from another, enshrined in the confession that the Son is “begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made” (Constantinopolitan Creed).
Moreover, the Cappadocians ascribe to the three divine hypostaseis the properties constitutive of personhood, such as mutual knowledge, love, and volition, even if, as Gregory of Nazianzus emphasizes, these are always in concord and so incapable of being severed from one another (Third Theological Oration: On the Son 2). As Athanasius, Bishop of Alexandria, was later to protest, on Arius’s view God without the Son lacked His Word and His Wisdom, which is blasphemous (Orations against the Arians 1.6.17). Leftow defines it as “the positing of more than one way to be divine.” [5] This is uninformative, however; what we want to know is why the view is objectionable. Therefore, the Father, Son, and Holy Spirit cannot be distinct persons or relations. First, there arises an infinite regress of persons in the Godhead. The divine Monarchy (the single self-consciousness of the Trinity) contains within itself an immanent Logos (a submind) which at the beginning of the creation of the world is deployed into the divine Economy (the subminds emerge into self-consciousness in replacement of the former single self-consciousness). 1.1-5) with the divine Logos (Reason) as it played a role in the system of the Hellenistic Jewish philosopher Philo of Alexandria (25 BC-AD 40), the Apologists sought to explain Christian doctrine in Philonic categories. 1.21-23; Lk. There are also a number of lost works, and a number of spurious works which have passed under his name at one time or another.. In other words, the persons’ distinct existence is explanatorily prior to the relations in which they stand, not vice versa. There is here no idea that Christ in his divine nature is begotten. Thus, their intention was to affirm that there really are three persons in a rich psychological sense who are the one God.
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Leftow presents the following challenge to this view: Either the Trinity is a fourth case of the divine nature, in addition to the Persons, or it is not. Classic Trinitarian doctrine affirms that more than one person may exist in one being, but persons are not the sort of entity that exists in another person.
(Gütersloh: Gerd Mohn, 1980), p. 230. Nothing in Scripture warrants us in thinking that God is simple and that each person of the Trinity is identical to the whole Trinity. Tertullian has left us 31 extant treatises, all in Latin. By contrast, Aquinas’ doctrine of divine simplicity implies that God’s acts of understanding and willing are identical with His being, and he further holds (paradoxically) that God as understood and God as beloved do subsist and therefore count as distinct persons from God the Father. Tertullian also significantly developed the concept of a divine oikonomia, God’s plan to create and redeem the world. Moreover, contemporary. Stephen T. Davis, Daniel Kendall, and Gerald O’Collins (Oxford: Oxford University Press, 1999), p. 232. See discussion and literature in Dictionary of Jesus and the Gospels, s.v., "Son of God," by D. R. Bauer (Downer's Grove, Ill.: Inter-Varsity Press, 1992). 6.9), Christians also conceived of God as Father, a distinct person from Jesus His Son (Mt. Finally, such a model does not feature (though it does not preclude) the derivation of one person from another, enshrined in the confession that the Son is “begotten of the Father before all worlds, Light of Light, very God of very God, begotten, not made” (Constantinopolitan Creed).
Moreover, the Cappadocians ascribe to the three divine hypostaseis the properties constitutive of personhood, such as mutual knowledge, love, and volition, even if, as Gregory of Nazianzus emphasizes, these are always in concord and so incapable of being severed from one another (Third Theological Oration: On the Son 2). As Athanasius, Bishop of Alexandria, was later to protest, on Arius’s view God without the Son lacked His Word and His Wisdom, which is blasphemous (Orations against the Arians 1.6.17). Leftow defines it as “the positing of more than one way to be divine.” [5] This is uninformative, however; what we want to know is why the view is objectionable. Therefore, the Father, Son, and Holy Spirit cannot be distinct persons or relations. First, there arises an infinite regress of persons in the Godhead. The divine Monarchy (the single self-consciousness of the Trinity) contains within itself an immanent Logos (a submind) which at the beginning of the creation of the world is deployed into the divine Economy (the subminds emerge into self-consciousness in replacement of the former single self-consciousness). 1.1-5) with the divine Logos (Reason) as it played a role in the system of the Hellenistic Jewish philosopher Philo of Alexandria (25 BC-AD 40), the Apologists sought to explain Christian doctrine in Philonic categories. 1.21-23; Lk. There are also a number of lost works, and a number of spurious works which have passed under his name at one time or another.. In other words, the persons’ distinct existence is explanatorily prior to the relations in which they stand, not vice versa. There is here no idea that Christ in his divine nature is begotten. Thus, their intention was to affirm that there really are three persons in a rich psychological sense who are the one God.
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