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  • Nature of God

    In Christian theology it is an aid when studying the nature of God, to examine His nature by categorizing His attributes or His essence into logical divisions as in this outline:

    Outline:

    A.
    Attributes of the Divine character or axiological attributes (attributes concerning values).

    Graciousness
    Holiness
    Impeccability
    Jealousy
    Love
    Mission
    Righteousness
    Veracity
    Wrath

    B.
    Attributes of His being

    1. His infinite powers or His greatness

    Eternity
    Incorporeality
    Infinity
    Mystery
    Omnipotence
    Omnipresence
    Omniscience
    Sovereignty

    2. His relationship to the creation

    Transcendence
    Immanence
    Aseity
    Immutability
    Impassibility
    Incomprehensibility
    Providence

    3. Divine Substance (ousia) and Divine Persons (hypostases)

    Oneness
    Simplicity
    Trinity

    4. The Acts of the Divine Will

    Creation
    Revelation
    Redemption

    -----------------------------------------------------
    Note: These definitions generally follow Reformed Theology but the divisions into categories and their titles along with the attributes under Number 4 (The Acts of the Divine Will) are original.

    This list of Divine attributes is not all inclusive nor are the definitions presented to support apologetical arguments for their validity but for the purpose of reference and comparison so as to increase the knowledge of Christian theology.

    Hyperlinks are easily accessed from the site from which this is copied.
    https://en.wikipedia.org/wiki/Attrib...n_Christianity
    --------------------------------------------------
    A. Attributes of the Divine character or axiological attributes
    (attributes concerning values).

    Goodness

    The goodness of God means that "God is the final standard of good, and all that God is and does is worthy of approval."[9]Romans 11:22 in the King James Version says "Behold therefore the goodness and severity of God". Many theologians consider the goodness of God as an overarching attribute - Louis Berkhof, for example, sees it as including kindness, love, grace, mercy and longsuffering.[10] The idea that God is "all good" is called his omnibenevolence.

    Graciousness

    The graciousness of God is a key tenet of Christianity. In Exodus 34:5-6, it is part of the Name of God, "Yahweh, Yahweh, the compassionate and gracious God". The descriptive of God in this text is, in Jewish tradition, called the "Thirteen Attributes of Mercy".[11]

    The word "gracious" is not used often in the New Testament to describe God, although the noun "grace" is used more than 100 times. 1 Peter 2:2-3 in the King James Version says "the Lord is gracious", but the New International Version has "the Lord is good".

    Holiness

    The holiness of God is that he is separate from sin and incorruptible. Noting the refrain of "Holy, holy, holy" in Isaiah 6:3 and Revelation 4:8, R. C. Sproul points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible never says that God is love, love, love."[12]

    Impeccability

    The impeccability of God is closely related to his holiness. It means that God is unable to sin, which is a stronger statement than merely saying that God does not sin.[22]Hebrews 6:18 says that "it is impossible for God to lie". Robert Morey argues that God does not have the "absolute freedom" found in Greek philosophy. Whereas "the Greeks assumed the gods were 'free' to become demons if they so chose," the God of the Bible "is 'free' to act only in conformity to His nature."[23]

    Jealousy

    Exodus 20:5-6, of the Decalogue says, "You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments" (NIV). J. I. Packer sees God's jealousy as "zeal to protect a love relationship or to avenge it when broken," thus making it "an aspect of his covenant love for his own people."[28]

    Love

    1 John 4:16 says "God is Love." D. A. Carson speaks of the "difficult doctrine of the love of God," since "when informed Christians talk about the love of God they mean something very different from what is meant in the surrounding culture."[29] Carson distinguishes between the love the Father has for the Son, God's general love for his creation, God's "salvific stance towards his fallen world," his "particular, effectual, selecting love toward his elect," and love that is conditioned on obedience.

    The love of God is particularly emphasised by adherents of the social Trinitarian school of theology. Kevin Bidwell argues that this school, which includes Jürgen Moltmann and Miroslav Volf, "deliberately advocates self-giving love and freedom at the expense of Lordship and a whole array of other divine attributes."[30]

    Mission

    While the mission of God is not traditionally included in this list, David Bosch has argued that "mission is not primarily an activity of the church, but an attribute of God."[31]Christopher J. H. Wright argues for a biblical basis for Mission that goes beyond the Great Commission, and suggests that "missionary texts" may sparkle like gems, but that "simply laying out such gems on a string is not yet what one could call a missiological hermeneutic of the whole Bible itself."[32]

    Righteousness

    The righteousness of God may refer to his holiness, to his justice, or to his saving activity. A notable occurrence of the word “righteousness” is in Romans 1:17 - "for in the gospel the righteousness of God is revealed" (NIV). Martin Luther grew up believing that this referred to an attribute of God - namely, his distributive justice. Luther's change of mind and subsequent interpretation of the phrase as referring to the righteousness which God imputes to the believer was a major factor in the Protestant Reformation. More recently, however, scholars such as N. T. Wright have argued that the verse refers to an attribute of God after all - this time, his covenant faithfulness.[43]

    Veracity

    The veracity of God means his truth-telling. Titus 1:2 refers to "God, who does not lie." Among evangelicals, God's veracity is often regarded as the basis of the doctrine of biblical inerrancy. Greg Bahnsen says,
    Only with an inerrant autograph can we avoid attributing error to the God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God’s veracity is not impugned.[49]

    Wrath

    Moses praises the wrath of God in Exodus 15:7. Later in Deuteronomy 9, after the incident of The Golden Calf, Moses describes how: "I feared the furious anger of the LORD, which turned him against you, would drive him to destroy you. But again he listened to me." (9:19). In Psalm 69:24, the psalmist begs God to "consume" his enemies "with your burning anger".

    In the New Testament, Jesus says in John 3:36, "Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him."
    Wayne Grudem suggests that "if God loves all that is right and good, and all that conforms to his moral character, then it should not be surprising that he would hate everything that is opposed to his moral character."[50]
    -----------------------------------------------------------------------------
    B. Attributes of His being
    1. His infinite powers or His greatness

    Eternity

    The eternity of God concerns his existence beyond time. Drawing on verses such as Psalm 90:2, Wayne Grudem states that, "God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time."[8] The expression "Alpha and Omega" also used as title of God in Book of Revelation. God's eternity may be seen as an aspect of his infinity, discussed below.

    Incorporeality

    The incorporeality or spirituality of God refers to him being a Spirit. This is derived from Jesus' statement in John 4:24, "God is Spirit." Robert Reymond suggests that it is the fact of his spiritual essence that underlies the second commandment, which prohibits every attempt to fashion an image of him."[25]

    Infinity

    The infinity of God includes both his eternity and his immensity. Isaiah 40:28 says that "Yahweh is the everlasting God," while Solomon acknowledges in 1 Kings 8:27 that "the heavens, even the highest heaven, cannot contain you". Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite.
    The relationship between the infinity of God and mathematical infinity has often been discussed.[26]Georg Cantor's work on infinity in mathematics was accused of undermining God's infinity, but Cantor argued that God's infinity is the Absolute Infinite, which transcends other forms of infinity.[27]

    Mystery

    Many theologians see mystery as God’s primary attribute because he only reveals certain knowledge to the human race. Karl Barth said “God is ultimate mystery.”[33]Karl Rahner views “God” as “mystery” and theology as “the ‘science’ of mystery.”[34]Nikolai Berdyaev deems “inexplicable Mystery” as God’s “most profound definition.”[35]Ian Ramsey defines God as “permanent mystery,”[36]

    Omnipotence

    The omnipotence of God refers to Him being "all powerful". This is often conveyed with the phrase "Almighty", as in the Old Testament title "God Almighty" (the conventional translation of the Hebrew title El Shaddai) and the title "God the Father Almighty" in the Apostles' Creed.

    Jesus says in Matthew 19:26, "with God all things are possible". C. S. Lewis clarifies this concept: "His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to him, but not nonsense. This is no limit to his power."[37]

    Omnipresence

    The omnipresence of God refers to him being present everywhere. Berkhof distinguishes between God's immensity and his omnipresence, saying that the former "points to the fact that God transcends all space and is not subject to its limitations," emphasising his transcendence, while the latter denotes that God "fills every part of space with His entire Being," emphasising his immanence.[38] In Psalm 139, David says, "If I go up to the heavens, you are there; if I make my bed in the depths, you are there" (Psalm 139:8, NIV).

    Omniscience

    The omniscience of God refers to him being "all knowing". Berkhof regards the wisdom of God as a "particular aspect of his knowledge."[39]Romans 16:27 speaks about the "only wise God".

    Sovereignty

    The sovereignty of God is related to his omnipotence, providence, and kingship, yet it also encompasses his freedom, and is in keeping with his goodness, righteousness, holiness, and impeccability. It refers to God being in complete control as he directs all things — no person, organization, government or any other force can stop God from executing his purpose. This attribute has been particularly emphasized in Calvinism. The Calvinist writer A. W. Pink appeals to Isaiah 46:10 ("My purpose will stand, and I will do all that I please") and argues, "Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases always as He pleases."[45]
    ----------------------------------------------------
    B. Attributes of His being
    2. His relationship to the creation Transcendence

    God's transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.[46] It is thus closely related to God's immutability, and is contrasted with his immanence. A significant verse which balances God's transcendence and his immanence is Isaiah 57:15:
    For this is what the high and exalted One says — he who lives forever, whose name is holy: "I live in a high and holy place, but also with the one who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite."

    Immanence

    The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism. According to Wayne Grudem, "the God of the Bible is no abstract deity removed from, and uninterested in his creation".[13] Grudem goes on to say that the whole Bible "is the story of God's involvement with his creation", but highlights verses such as Acts 17:28, "in him we live and move and have our being".[13]

    Aseity

    The aseity of God means "God is so independent that he does not need us."[7] It is based on Acts 17:25, where it says that God "is not served by human hands, as if he needed anything" (NIV). This is often related to God's self-existence and his self-sufficiency.

    Immutability

    Immutability means God cannot change. James 1:17 refers to the "Father of the heavenly lights, who does not change like shifting shadows" (NIV). Herman Bavinck notes that although the Bible talks about God repenting, changing his purpose, and becoming angry, "Scripture testifies that in all these various relations and experiences God remains ever the same."[14]Millard Erickson calls this attribute God's constancy, arguing that "some interpretations of the doctrine of divine constancy, expressed as immutability, have actually drawn heavily upon the Greek idea of immobility and sterility."[15]

    The immutability of God is being increasingly criticized by advocates of open theism,[16] which argues that God is open to influence through the prayers, decisions, and actions of people. Prominent adherents of open theism include Clark Pinnock, John E. Sanders and Gregory Boyd.

    Impassibility

    The doctrine of the impassibility of God is a controversial one.[17] It is usually defined as the inability of God to suffer, while recognising that Jesus, who is believed to be God, suffered in his human nature. The Westminster Confession of Faith says that God is "without body, parts, or passions". Although some take this to mean that God is "without emotions whether of joy, sorrow, pain or grief", most interpret this as meaning that God is free from all attitudes "which reflect instability or lack of control."[18]Robert Reymond says that "it should be understood to mean that God has no bodily passions such as hunger or the human drive for sexual fulfillment."[19]

    D. A. Carson argues that "although Aristotle may exercise more than a little scarcely recognized influence upon those who uphold impassibility, at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures."[20] In this way, impassibility is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so "it is because he chooses to suffer".[21]

    Incomprehensibility

    See also: Acatalepsy
    The incomprehensibility of God means that he is not able to be fully known. Isaiah 40:28 says "his understanding no one can fathom". Louis Berkhof states that "the consensus of opinion" through most of church history has been that God is the "Incomprehensible One". Berkhof, however, argues that, "in so far as God reveals Himself in His attributes, we also have some knowledge of His Divine Being, though even so our knowledge is subject to human limitations."[24]

    Providence

    While the providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute.[41] Although the word is not used in the Bible to refer to God, the concept is found in verses such as Acts 17:25, which says that God "gives all men life and breath and everything else" (NIV).
    A distinction is usually made between "general providence," which refers to God's continuous upholding the existence and natural order of the universe, and "special providence," which refers to God's extraordinary intervention in the life of people.[42]
    ------------------------------------------------
    B. Attributes of His being
    3. Divine Substance (ousia) and Divine Persons (hypostases)

    Oneness

    The oneness, or unity of God refers to his being one and only. This means that Christianity is monotheistic, although the doctrine of the Trinity says that God is three persons: Father, Son, and Holy Spirit. The Athanasian Creed says "we worship one God in Trinity, and Trinity in Unity."

    The most notable biblical affirmation of the unity of God is found in Deuteronomy 6:4. The statement, known as the Shema Yisrael, after its first two words in Hebrew, says "Hear, O Israel: Yahweh our God, Yahweh is one." In the New Testament, Jesus upholds the oneness of God by quoting these words in Mark 12:29. The Apostle Paul also affirms the oneness of God in verses like Ephesians 4:6.[40]
    The oneness of God is also related to his simplicity.

    Simplicity

    The simplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to the unity of God. Grudem notes that this is a less common use of the word "simple" - that is, "not composed of parts". Grudem distinguishes between God's "unity of singularity" (in that God is one God) and his "unity of simplicity".[44]

    Trinity

    The Trinity of God refers to him being three in one. God is understood to be a unity of Father, Son, and the Holy Spirit.[47] Support for the doctrine of the Trinity comes from such places as the New Testament's trinitarian formulae, such as the Great Commission of Matthew 28:19, "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". First John 5:7 (of the KJV) reads "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one", but this Comma Johanneum is almost universally rejected as a Latin corruption.[48]
    The Shield of the Trinity diagram symbolising aspects of the doctrine of the Trinity.

    B. Attributes of His being
    4. The Acts of the Divine Will

    Creation

    Creation YHWH is the Creator, not of necessity, but as a willful act caused the cosmos to come into existence out of nothing (also labeled fiat creationism).

    Revelation The Divine Attributes in this list are only known by mankind through the willful Divine Acts of revelation. These Divine attributes were not knowable through human reason or wisdom, but God made these things known about His nature.

    Redemption

    YHWH determined before creation to redeem creation from the effects and consequences of sin.

    ---------------------------------------------------------
    References
    1 Herman Bavinck, The Doctrine of God. Edinburgh: The Banner of Truth Trust, 1979.
    2 Donald Macleod, Behold Your God (Christian Focus Publications, 1995), 20-21.
    3 Millard Erickson, Christian Theology. Grand Rapids: Baker Books, 1985.
    4 Westminster Shorter Catechism, Question and Answer 4.
    5 Westminster Larger Catechism, Question and Answer 7.
    6 James B. Jordan, "What is God?," Biblical Horizons Newsletter, No. 82.
    7 D. A. Carson, The Gagging of God (Grand Rapids: Zondervan), 1996.
    8 Wayne Grudem, Systematic Theology, 168.
    9 Wayne Grudem, Systematic Theology, 197.
    10 Louis Berkhof, Systematic Theology, 70-72.
    11 Middot, Shelosh-'Esreh". Jewish Encyclopedia.
    12 R. C. Sproul, The Holiness of God (Scripture Press Foundation, 1986), 38.
    13 Wayne Grudem, Systematic Theology, 267.
    14 Herman Bavinck, The Doctrine of God, 146.
    15 Millard Erickson, Christian Theology, 279.
    16 D. A. Carson, The Difficult Doctrine of the Love of God, 63.
    17 James F. Keating and Thomas Joseph White (eds.), Divine Impassibility and the Mystery of Human Suffering. Grand Rapids: Eerdmans, 2009.
    18 Rowland S. Ward, The Westminster Confession for the Church Today, 27.
    19 Robert L. Reymond, A New Systematic Theology of the Christian Faith (2nd ed., Nashville: Thomas Nelson, 1998), 179.
    20 D. A. Carson, The Difficult Doctrine of the Love of God, 55.
    21 D. A. Carson, The Difficult Doctrine of the Love of God, 68.
    22 Edward R. Wierenga, The Nature of God: An Inquiry Into Divine Attributes (Cornell University Press, 1989), p. 203.
    23 Robert A. Morey, Exploring The Attributes Of God, p. 65.
    24 Louis Berkhof, Systematic Theology (London: Banner of Truth, 1949), 43.
    25 Robert L. Reymond, A New Systematic Theology of the Christian Faith (2nd ed., Nashville: Thomas Nelson, 1998), 167.
    26 Brendan Kneale, "God and Mathematical Infinity" Perspectives on Science and Christian Faith 50 (1998).
    27 Yujin Nagasawa, The Existence of God (Taylor & Francis, 2011), p. 111.
    28 J. I. Packer, Knowing God, p. 154.
    29 D. A. Carson, The Difficult Doctrine of the Love of God (Leicester: Inter-Varsity Press, 2000), 10.
    30 Kevin J. Bidwell, "Losing the Dance: is the 'divine dance' a good explanation of the Trinity?" in Iain D. Campbell and William M. Schweitzer (eds), Engaging with Keller: Thinking through the theology of an influential evangelical (Evangelical Press, 2013), p. 106.
    31 David J. Bosch, Transforming Mission (Maryknoll: Orbis Books, 1991), 390.
    32 Christopher J. H. Wright, The Mission of God: Unlocking the Bible's Grand Narrative, p. 36.
    33 William Stacy Johnson, The Mystery of God: Karl Barth and the Postmodern Foundations of Theology (Westminster John Knox, 1997), 5.
    34 Karl Rahner, “Reflections on Methodology in Theology” in Theological Investigations, (Darton, Longman & Todd Ltd., 1991), vol. 11, 100,102.
    35 N. A. Berdyaev (Berdiaev), “A Consideration Concerning Theodicy” (1927 - #321), translator Fr. S. Janos, Berdyaev.com, accessed November 12, 2009.
    36 Ian T. Ramsey, Models and Mystery, 61.
    37 C. S. Lewis, The Problem of Pain (Fontana, 1966), 16.
    38 Louis Berkhof, Systematic Theology (London: Banner of Truth, 1949), 61.
    39 Louis Berkhof, Systematic Theology (London: Banner of Truth, 1949), 68.
    40 The IVP Women's Bible Commentary, p. 96.
    41 Freddoso, Alfred J. "Divine Attributes: Providence". University of Notre Dame. Retrieved 17 February 2013.
    42 Providence in The Concise Oxford Dictionary of World Religions.
    43 Wright, N. T. (1997). What St Paul Really Said. p. 102. ISBN 9780745937977.
    44 Wayne Grudem, Systematic Theology, 177-178.
    45 A. W. Pink, The Sovereignty Of God Archived March 12, 2013, at the Wayback Machine..
    46 J. Gresham Machen, God Transcendent. Banner of Truth publishers, 1998. ISBN 0-85151-355-7
    47 Alister McGrath, Understanding the Trinity, p. 120.
    48 John Painter and Daniel J. Harrington, 1, 2, and 3 John
    49 Greg Bahnsen, "The Inerrancy of the Autographa".
    50 Wayne Grudem, Systematic Theology, 205.
    Last edited by glen smith; April 12, 2018, 12:51 AM.

  • #2
    Gl;en wrote:
    Oneness

    The oneness, or unity of God refers to his being one and only. This means that Christianity is monotheistic, although the doctrine of the Trinity says that God is three persons: Father, Son, and Holy Spirit. The Athanasian Creed says "we worship one God in Trinity, and Trinity in Unity."
    This is NOT the original Athanasian creed written by Athanasian. This is the creed as changed by the Pope and should be called the Pope,s creed.

    The original Athanasian creed said - There is the Father, the Son and the Holy Spirit, but He is NOT three, but one God. This is stated in the original many times. The Father is God Almighty, The Son is God Almighty, the Holy Spirit is God Almighty.

    But the Holy Scriptures have the authority of God Himself and He states that God is one. A child can reason that three and one are not the same. You can not be three and also be one. There is no place in even one ancient manuscript that states that God is three. But God does state many many times in the Holy Scriptures that he is ONE. Show me a scripture where God says He is three, or please do not post this issue again.

    Even if one takes the manuscript that appears to have been changed that the King James was taken from, there is NOT ONE verse that bears witness to that added verse. God Himself states that EVERY thing has to have two or more witnesses to be considered.

    Also we have the William Tyndale translation ( which The King James certainly copied many places) that tells us this verse was not to be considered reliable. Tyndale puts the verse in parentheses.

    We should not have to rehash this same issue over and over. Unless you can present something new from the Holy Scriptures, you are just plowing the same ground over and over.
    Last edited by Lou Newton; April 10, 2018, 12:26 PM.

    Comment


    • #3
      The Pope not only added that there was a Father and a Son, but also their was Mother of God ( Mary). This is serious error.

      God tells us that the child, Jesus, is The Everlasting Father:
      Isaiah 9:6 1599 Geneva Bible (GNV)

      6 For unto us a child is born, and unto us a Son is given: and the government is upon his shoulder, and he shall call his name, Wonderful, Counselor, The mighty God, The everlasting Father, The prince of peace.

      But God also tells us that He is the One and Only Savior, which means that God our Father came down from heaven and was born of a woman to become a man to shed His blood for our sin:

      Isaiah 43

      10 “You are my witnesses,” declares the Lord,
      “and my servant whom I have chosen,
      so that you may know and believe me
      and understand that I am he.
      Before me no god was formed,
      nor will there be one after me.
      11 I, even I, am the Lord,
      and apart from me there is no savior.


      The Holy scriptures are full of many places that God says He is One. There is not even one place where He calls Himself a Trinity.

      Comment


      • #4
        Originally posted by Lou Newton View Post
        Gl;en wrote:

        We should not have to rehash this same issue over and over. Unless you can present something new from the Holy Scriptures, you are just plowing the same ground over and over.
        ------------------------------
        Glen posted from a web site but did not write what Lou quoted in post #2.
        Quoting from my post #1

        Note: These definitions generally follow Reformed Theology but the divisions into categories and their titles along with the attributes under Number 4 (The Acts of the Divine Will) are original.

        This list of Divine attributes is not all inclusive nor are the definitions presented to support apologetical arguments for their validity but for the purpose of reference and comparison so as to increase the knowledge of Christian theology.

        Hyperlinks are easily accessed from the site from which this is copied.
        https://en.wikipedia.org/wiki/Attrib...n_Christianity
        --------------------------------------------------------------------------
        Reply:
        What is original with me is the reordering of the divine attributes into this outline and titles for A & B and the titles for B1, B2, B3, and B4. and the attributes under B4, Creation, Revelation, and Redemption as follows.

        Outline:

        A.
        Attributes of the Divine character or axiological attributes (attributes concerning values).

        Graciousness
        Holiness
        Impeccability
        Jealousy
        Love
        Mission
        Righteousness
        Veracity
        Wrath

        B.
        Attributes of His being

        1. His infinite powers or His greatness

        Eternity
        Incorporeality
        Infinity
        Mystery
        Omnipotence
        Omnipresence
        Omniscience
        Sovereignty

        2. His relationship to the creation

        Transcendence
        Immanence
        Aseity
        Immutability
        Impassibility
        Incomprehensibility
        Providence

        3. Divine Substance (ousia) and Divine Persons (hypostases)

        Oneness
        Simplicity
        Trinity

        4. The Acts of the Divine Will

        Creation
        Revelation
        Redemption

        Who is doing the rehashing?
        Lou inserts his oneness doctrine even when there is not a necessary reason.
        The several lectures by Michael Heiser compiled under the title "The Jewish Trinity" will provide support for the doctrine of the Trinirty if anyone is interested.
        Here is the site on youtube.
        https://www.youtube.com/watch?v=Hz8J4DTIkEg

        -----------------------
        I am surprised that Lou commented on the Athanasian Creed since he has disavowed any interest in commenting on church history. In response to the comments made by Lou about the Athanasian Creed the creed is copied below for those who would read the Athanasian Creed for themselves.

        Athanasian Creed

        Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance.

        For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co-eternal.

        Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

        The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one Eternal.

        As also there are not three incomprehensibles, nor three uncreated, but one Uncreated, and one Incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty. And yet they are not three almighties, but one Almighty.

        So the Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three gods, but one God.

        So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord. And yet not three lords, but one Lord.

        For as we are compelled by the Christian verity to acknowledge each Person by Himself to be both God and Lord, so we are also forbidden by the catholic religion to say that there are three gods or three lords.

        The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father, neither made, nor created, nor begotten, but proceeding.

        So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits.

        And in the Trinity none is before or after another; none is greater or less than another, but all three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

        He therefore that will be saved must think thus of the Trinity.

        Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world; perfect God and perfect man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His godhead; and inferior to the Father, as touching His manhood; who, although He is God and man, yet he is not two, but one Christ; one, not by conversion of the godhead into flesh but by taking of the manhood into God; one altogether; not by confusion of substance, but by unity of person. For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sits at the right hand of the Father, God Almighty, from whence He will come to judge the quick and the dead. At His coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

        This is the catholic faith, which except a man believe faithfully, he cannot be saved.

        History of this creed may be found at this site:
        https://en.wikipedia.org/wiki/Athanasian_Creed



        Last edited by glen smith; April 12, 2018, 01:35 AM.

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