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Jesus is the SOFIA of God according to 1 Corinthians 1:24. 1 Corinthians 1:24 Westcott and Hort / [NA27 variants] αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. There are plethora of inspired texts that identify Jesus as God's Wisdom per se. Jesus is God's Wisdom in the Synoptics: Matthew 12:42 = ...


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The phrase “God of God” means that a person came from a person ( like an offspring from a parent) and that they are of same nature. It is analogous to the phrase “Human of Human,” That is, a human offspring of a human parent. To beget is to produce someone to have one’s nature. Seth is begotten of Adam. Seth and Adam are of same nature. A human person ...


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My answer is a question: What is death? God created the universe, life, our spiritual existence, matter, time, and everything but himself. As others said, God revealed to the prophets and then through Jesus that he would die, must die, and did die. He required such a death as payment for sin, therefore it was incumbent upon him to arrange things so that the ...


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It seems virtually undisputed that Theophilus of Antioch (d. 183) is your man. He wrote in Greek: [God's creations on the first three days--light, sky, and vegetation--] are types of the Trinity, of God, and His Word, and His wisdom. And the fourth [day, the creation of the moon and stars,] is the type of man, who needs light, that so there may be God, ...


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I've seen a few candidates put forward. Valentinus the Gnostic (100 - 160) Writing about two hundred years later against the Arian heresy, Marcellus of Ancyra (himself possibly a Sabellian) wrote: These then teach three hypostases, just as Valentinus the heresiarch first invented in the book entitled by him On the Three Natures. For he was the first to ...


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Tertullian did not have the benefit of the Johannine comma (1 John 5:7), so he appears to have taken a bold step forward in talking about the Trinity. Roger E. Olson, Christopher Alan Hall (The Trinity, page 31) say that Tertullian stumbles in his attempts to explain trinitarian relationships, but despite occasional missteps is a reliable guide and avoids ...


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I don't think I could improve upon the summary at the Orthodox Wiki: Objections on doctrinal grounds It is contrary to Scripture, particularly in John 15:26: "But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me." Thus, Christ never describes the Holy Spirit ...


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The Nicene Creed originally had no filioque clause, which was a western innovation centuries later. The Creed simply said that the Holy Spirit proceeded “from the Father,” and the Council of Ephesus, 431, expressly forbade any alteration other than by another ecumenical council. The problem was not only that the eastern Church accepted the Nicene Creed in ...


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Yes, it's long! Yes, I know this is a long answer. Sorry about that! However, given the huge amount of ink (and pixels) that has been expended on the doctrine of the Trinity for almost two thousand years now, I do not see how justice can be done to the subject in the brief answers that are preferred here on StackExchange. I therefore ask for your patience ...


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St. Thomas Aquinas, the greatest Doctor of the Church, said in his Summa Theologica I q. 32 a. 1 c.: It is impossible to attain to the knowledge of the Trinity by natural reason. Thus, faith is necessary to understand "what belongs to the distinction of the persons," St. Thomas continues, and "by natural reason we can [only] know what belongs to the ...


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These other answers are so long they are hard to read. (no offence) I give this place credit, but I will break it down for you. “I and the Father are one.” (John 10:30) Jesus didn't say he was like the Father, he said that he was one with the Father. “…He who has seen Me has seen the Father.” (John 14:9) This is possibly my favorite verse regarding this ...


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The first question is: Is there any biblical justification for referring to God as Mother? It is clear that in the cultures in which the Bible was written, God was overwhelmingly seen as male. Almost all of the language referring to God in the Bible addresses and refers to God as a male. And for Christians, there is the additional fact that Jesus ...


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Orthodox explanations of this apparant paradox centre on drawing a subtle distinction between the attributes manifested by the incarnated Christ versus the inherant attributes of the glorified eternal Son of God. According to the creeds, they are one and the same person - there is no distinction in their essential nature - however, the scriptures tell us: ...


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There is already a question on this site that addresses (1) whether the Word (i.e., the Son) is truly God, like the Father; and (2) whether Jesus Christ is fully God, and goes over the most important Scriptural passages to justify both claims. Have a look at What are the biblical arguments against Arianism? As that question makes clear, the questions you are ...


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While I do not think your question as to whether there are others that doubt the Trinity is relevant (this is not a discussion board), the verses you mention and the questions you raise have been controversial topics since at least the 4th century. What your questions are leading to is known in Christology as "monophysitism," which was the position taken by ...


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The term the Nicene Creed uses for substance is homooúsios. This term was intentionally chosen to separate the Creed from various forms of Arianism that denied the divinity of Jesus. The Nicene Creed is arguing that Jesus is fully divine just like the Father. The common forms of nontrinitarianism at the time commonly denied the divinity of Christ by arguing ...


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To say "The Son and the Father are of the same substance" (consubstantialem as the word is in the Latin Niceno-Constantinopolitan Creed) is to say that they have the same being (ousia in Greek); that is, that they are the same kind of thing—God. Traditionally, Catholic theology has said that even though the Son and the Father are of the same substance ...


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Your 'logic' is flawed. You are missing the implied direction of the 'is' statements - they go in towards the centre, but not out from the centre. This means that the diagram does not imply A is B, and B is C; rather it is implying A is B, and C is B (as well as D is B). 'Is' is not necessarily identity (and not in this case), it can also be used for ...


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1.The Jewish and Islamic concept of God is the same: one God, one person, one mind.This is same in Talmud, a central text of Rabbinic Judaism written between 200 CE/AD- 500 CE/AD.Thus it is different from the Triune God of Trinitarian Christianity, God as three persons, three minds, co-equal and co-eternal, one in essence, nature, power, action, and will. ...



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