The Holy Spirit is Jesus.

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stonesoffire

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But is Jesus one person in one being and one God by Himself?
One Spirit; unified. Jesus has an eternal body. Holy Spirit and Father can manifest anyway they so desire but all three are One Spirit.
 

TheLearner

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There's no such thing as three persons in one being just like there can never be a square circle.

Q. Is Jesus one person in one being and one God by Himself?
You do not know what you are talking about because I already posted historical quotes of those who were taught by the Apostles themselves and by early church authorities that were taught by those who were taught by them.

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Why would demons counterfeit was does not exist?
 

TheLearner

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arner
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Yesterday at 9:30 AM
#97
1. The following dissertation concerning the Trinity, as the reader ought to be informed, has been written in order to guard against the sophistries of those who disdain to begin with faith, and are deceived by a crude and perverse love of reason. Now one class of such men endeavor to transfer to things incorporeal and spiritual the ideas they have formed, whether through experience of the bodily senses, or by natural human wit and diligent quickness, or by the aid of art, from things corporeal; so as to seek to measure and conceive of the former by the latter. Others, again, frame whatever sentiments they may have concerning God according to the nature or affections of the human mind; and through this error they govern their discourse, in disputing concerning God, by distorted and fallacious rules. While yet a third class strive indeed to transcend the whole creation, which doubtless is changeable, in order to raise their thought to the unchangeable substance, which is God; but being weighed down by the burden of mortality, while they both would seem to know what they do not, and cannot know what they would, preclude themselves from entering the very path of understanding, by an over-bold affirmation of their own presumptuous judgments; choosing rather not to correct their own opinion when it is perverse, than to change that which they have once defended.http://www.newadvent.org/fathers/130101.htm
 
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TheLearner

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I see in all three essentials — substance, genus, name. We speak of man, servant, curator (curatorem) — man, by reason of substance; servant, by reason of genus or condition; curator, by reason of denomination. We speak also of Father, Son, and Holy Spirit: these, however, are not names which have only supervened at some after period, but they are subsistences. Again, the denomination of man is not in actual fact a denomination, but a substance common to men, and is the denomination proper to all men. Moreover, names are such as these — Adam, Abraham, Isaac, Jacob: these, I say, are names. But the Divine Persons are names indeed: and the names are still the persons; and the persons then signify that which is and subsists — which is the essence of God. The name also of the nature signifies subsistence; as if we should speak of the man. All (the persons) are one nature, one essence, one will, and are called the Holy Trinity; and these also are haines subsistent, one nature in three persons, and one genus. But the person of the Son is composite in its oneness (unita est), being one made up of two, that is, of divinity and humanity together, which two constitute one. Yet the divinity does not consequently receive any increment, but the Trinity remains as it was. Nor does anything new befall the persons even or the names, but these are eternal and without time. No one, however, was sufficient to know these until the Son being made flesh manifested them, saying: Father, I have manifested Your name to men; glorify me also, that they may know me as Your Son. John 17:6 And on the mount the Father spoke, and said, This is my beloved Son. Matthew 3:17 And the same sent His Holy Spirit at the Jordan. And thus it was declared to us that there is an Eternal Trinity in equal honour. Besides, the generation of the Son by the Father is incomprehensible and ineffable; and because it is spiritual, its investigation becomes impracticable: for a spiritual object can neither be understood nor traced by a corporeal object, for that is far removed from human nature. We men know indeed the generation proper to us, as also that of other objects; but a spiritual matter is above human condition, neither can it in any manner be understood by the minds of men. Spiritual substance can neither perish nor be dissolved; ours, however, as is easy to understand, perishes and is dissolved. How, indeed, could it be possible for man, who is limited on six sides — by east, west, south, north, deep, and sky — understand a matter which is above the skies, which is beneath the deeps, which stretches beyond the north and south, and which is present in every place, and fills all vacuity? But if, indeed, we are able to scrutinize spiritual substance, its excellence truly would be undone. Let us consider what is done in our body; and, furthermore, let us see whether it is in our power to ascertain in what manner thoughts are born of the heart, and words of the tongue, and the like. Now, if we can by no means apprehend things that are done in ourselves, how could it ever be that we should understand the mystery of the uncreated Creator, which goes beyond every mind? Assuredly, if this mystery were one that could be penetrated by man, the inspired John would by no means have affirmed this: No man has seen God at any time. John 1:18 He then, whom no man has seen at any time — whom can we reckon Him to resemble, so that thereby we should understand His generation? And we, indeed, without ambiguity apprehend that our soul dwells in us in union with the body; but still, who has ever seen his own soul? Who has been able to discern its conjunction with his body? This one thing is all we know certainly, that there is a soul within us conjoined with the body. Thus, then, we reason and believe that the Word is begotten by the Father, albeit we neither possess nor know the clear rationale of the fact. The Word Himself is before every creature — eternal from the Eternal, like spring from spring, and light from light. The vocable Word, indeed, belongs to those three genera of words which are named in Scripture, and which are not substantial — namely, the word conceived, the word uttered, and the word articulated. The word conceived, certainly, is not substantial. The word uttered, again, is that voice which the prophets hear from God, or the prophetic speech itself; and even this is not substantial. And, lastly, the word articulated is the speech of man formed forth in air (aere efformatus), composed of terms, which also is not substantial. But the Word of God is substantial, endowed with an exalted and enduring nature, and is eternal with Himself, and is inseparable from Him, and can never fall away, but shall remain in an everlasting union. This Word created heaven and earth, and in Him were all things made. He is the arm and the power of God, never to be separated from the Father, in virtue of an indivisible nature, and, together with the Father, He is without beginning. This Word took our substance of the Virgin Mary; and in so far as He is spiritual indeed, He is indivisibly equal with the Father; but in so far as He is corporeal, He is in like manner inseparably equal with us. And, again, in so far as He is spiritual, He supplies in the same equality (aequiparat) the Holy Spirit, inseparably and without limit. Neither were there two natures, but only one nature of the Holy Trinity before the incarnation of the Word, the Son; and the nature of the Trinity remained one also after the incarnation of the Son. But if any one, moreover, believes that any increment has been given to the Trinity by reason of the assumption of humanity by the Word, he is an alien from us, and from the ministry of the Catholic and Apostolic Church. This is the perfect, holy, Apostolic faith of the holy God. Praise to the Holy Trinity for ever through the ages of the ages. Amen.http://www.newadvent.org/fathers/0606.htm
REPLY REPORT
TheLearner
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Yesterday at 9:37 AM
#98
He had been raised again by the Father and taken back to heaven, to be sitting at the right hand of the Father, and that He will come to judge the quick and the dead; who sent also from heaven from the Father, according to His own promise, the Holy Ghost, the Paraclete, the sanctifier of the faith of those who believe in the Father, and in the Son, and in the Holy Ghost. That this rule of faith has come down to us from the beginning of the gospel, even before any of the older heretics, much more before Praxeas, a pretender of yesterday, will be apparent both from the lateness of date which marks all heresies, and also from the absolutely novel character of our new-fangled Praxeas. In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever — that whatever is first is true, whereas that is spurious which is later in date. But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of various persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; especially in the case of this heresy, which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. As if in this way also one were not All, in that All are of One, by unity (that is) of substance; while the mystery of the dispensation is still guarded, which distributes the Unity into a Trinity, placing in their order the three Persons— the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost. How they are susceptible of number without division, will be shown as our treatise proceeds.http://www.newadvent.org/fathers/0317.htm

http://www.newadvent.org/utility/se...8:ifmbhlr-8x0&q=Trinity&sa=Search&cof=FORID:9

Some leds from here http://www.staycatholic.com/ecf_the_trinity.htm Provide the links to new advent primary sources like I did for reviewing, checking context.
 

TheLearner

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In fact, the earliest church manual called the Didache agrees with you:

Chapter 7. Concerning Baptism
And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.

http://www.newadvent.org/fathers/0714.htm
 

TheLearner

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In fact, the earliest church manual called the Didache agrees with you:

Chapter 7. Concerning Baptism
And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.

http://www.newadvent.org/fathers/0714.htm
 

TheLearner

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1. Now truly it would be just to dispute against those who, by dividing and rending the monarchy, which is the most august announcement of the Church of God, into, as it were, three powers, and distinct substances (hypostases), and three deities, destroy it. For I have heard that some who preach and teach the word of God among you are teachers of this opinion, who indeed diametrically, so to speak, are opposed to the opinion of Sabellius. For he blasphemes in saying that the Son Himself is the Father, and vice versa; but these in a certain manner announce three gods, in that they divide the holy unity into three different substances, absolutely separated from one another. For it is essential that the Divine Word should be united to the God of all, and that the Holy Spirit should abide and dwell in God; and thus that the Divine Trinity should be reduced and gathered into one, as if into a certain head — that is, into the omnipotent God of all. For the doctrine of the foolish Marcion, which cuts and divides the monarchy into three elements, is assuredly of the devil, and is not of Christ's true disciples, or of those to whom the Saviour's teaching is agreeable. For these indeed rightly know that the Trinity is declared in the divine Scripture, but that the doctrine that there are three gods is neither taught in the Old nor in the New Testament. http://www.newadvent.org/fathers/0713.htm
 
Mar 14, 2011
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If they are two different persons, then we have a lot more issues; it means two different Gods, violating the most basic law.
Nope

God is one in unity..

Even the OT spoke of a triune God..
 
Mar 14, 2011
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There's no such thing as three persons in one being just like there can never be a square circle.

Q. Is Jesus one person in one being and one God by Himself?
One in unity, Not one being

Get it right before you start attacking
 

TheLearner

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Chapter 2. The Catholic Doctrine of the Trinity and Unity, Sometimes Called the Divine Economy, or Dispensation of the Personal Relations of the Godhead
In the course of time, then, the Father forsooth was born, and the Father suffered, God Himself, the Lord Almighty, whom in their preaching they declare to be Jesus Christ. We, however, as we indeed always have done (and more especially since we have been better instructed by the Paraclete, who leads men indeed into all truth), believe that there is one only God, but under the following dispensation, or οἰκονομία, as it is called, that this one only God has also a Son, His Word, who proceeded from Himself, by whom all things were made, and without whom nothing was made. Him we believe to have been sent by the Father into the Virgin, and to have been born of her — being both Man and God, the Son of Man and the Son of God, and to have been called by the name of Jesus Christ; we believe Him to have suffered, died, and been buried, according to the Scriptures, and, after He had been raised again by the Father and taken back to heaven, to be sitting at the right hand of the Father, and that He will come to judge the quick and the dead; who sent also from heaven from the Father, according to His own promise, the Holy Ghost, the Paraclete, the sanctifier of the faith of those who believe in the Father, and in the Son, and in the Holy Ghost. That this rule of faith has come down to us from the beginning of the gospel, even before any of the older heretics, much more before Praxeas, a pretender of yesterday, will be apparent both from the lateness of date which marks all heresies, and also from the absolutely novel character of our new-fangled Praxeas. In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever — that whatever is first is true, whereas that is spurious which is later in date. But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of various persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; especially in the case of this heresy, which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. As if in this way also one were not All, in that All are of One, by unity (that is) of substance; while the mystery of the dispensation is still guarded, which distributes the Unity into a Trinity, placing in their order the three Persons— the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost. How they are susceptible of number without division, will be shown as our treatise proceeds.
 

TheLearner

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Chapter 3. Sundry Popular Fears and Prejudices. The Doctrine of the Trinity in Unity Rescued from These Misapprehensions
The simple, indeed, (I will not call them unwise and unlearned,) who always constitute the majority of believers, are startled at the dispensation (of the Three in One), on the ground that their very rule of faith withdraws them from the world's plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own οἰκονομία . The numerical order and distribution of the Trinity they assume to be a division of the Unity; whereas the Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it. They are constantly throwing out against us that we are preachers of two gods and three gods, while they take to themselves pre-eminently the credit of being worshippers of the One God; just as if the Unity itself with irrational deductions did not produce heresy, and the Trinity rationally considered constitute the truth. We, say they, maintain the Monarchy (or, sole government of God). And so, as far as the sound goes, do even Latins (and ignorant ones too) pronounce the word in such a way that you would suppose their understanding of the μοναρχία ( or Monarchy) was as complete as their pronunciation of the term. Well, then Latins take pains to pronounce the μοναρχία (or Monarchy), while Greeks actually refuse to understand the οἰκονομία, or Dispensation (of the Three in One). As for myself, however, if I have gleaned any knowledge of either language, I am sure that μοναρχία (or Monarchy) has no other meaning than single and individual rule; but for all that, this monarchy does not, because it is the government of one, preclude him whose government it is, either from having a son, or from having made himself actually a son to himself, or from ministering his own monarchy by whatever agents he will. Nay more, I contend that no dominion so belongs to one only, as his own, or is in such a sense singular, or is in such a sense a monarchy, as not also to be administered through other persons most closely connected with it, and whom it has itself provided as officials to itself. If, moreover, there be a son belonging to him whose monarchy it is, it does not immediately become divided and cease to be a monarchy, if the son also be taken as a sharer in it; but it is as to its origin equally his, by whom it is communicated to the son; and being his, it is quite as much a monarchy (or sole empire), since it is held together by two who are so inseparable. Therefore, inasmuch as the Divine Monarchy also is administered by so many legions and hosts of angels, according as it is written, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; Daniel 7:10 and since it has not from this circumstance ceased to be the rule of one (so as no longer to be a monarchy), because it is administered by so many thousands of powers; how comes it to pass that God should be thought to suffer division and severance in the Son and in the Holy Ghost, who have the second and the third places assigned to them, and who are so closely joined with the Father in His substance, when He suffers no such (division and severance) in the multitude of so many angels? Do you really suppose that Those, who are naturally members of the Father's own substance, pledges of His love, instruments of His might, nay, His power itself and the entire system of His monarchy, are the overthrow and destruction thereof? You are not right in so thinking. I prefer your exercising yourself on the meaning of the thing rather than on the sound of the word. Now you must understand the overthrow of a monarchy to be this, when another dominion, which has a framework and a state peculiar to itself (and is therefore a rival), is brought in over and above it: when, e.g., some other god is introduced in opposition to the Creator, as in the opinions of Marcion; or when many gods are introduced, according to your Valentinuses and your Prodicuses. Then it amounts to an overthrow of the Monarchy, since it involves the destruction of the Creator.

Chapter 4. The Unity of the Godhead and the Supremacy and Sole Government of the Divine Being. The Monarchy Not at All Impaired by the Catholic Doctrine
But as for me, who derive the Son from no other source but from the substance of the Father, and (represent Him) as doing nothing without the Father's will, and as having received all power from the Father, how can I be possibly destroying the Monarchy from the faith, when I preserve it in the Son just as it was committed to Him by the Father? The same remark (I wish also to be formally) made by me with respect to the third degree in the Godhead, because I believe the Spirit to proceed from no other source than from the Father through the Son. Look to it then, that it be not you rather who are destroying the Monarchy, when you overthrow the arrangement and dispensation of it, which has been constituted in just as many names as it has pleased God to employ. But it remains so firm and stable in its own state, notwithstanding the introduction into it of the Trinity, that the Son actually has to restore it entire to the Father; even as the apostle says in his epistle, concerning the very end of all: When He shall have delivered up the kingdom to God, even the Father; for He must reign till He has put all enemies under His feet; 1 Corinthians 15:24-25 following of course the words of the Psalm: Sit on my right hand, until I make Your enemies Your footstool. When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all. 1 Corinthians 15:27-28 We thus see that the Son is no obstacle to the Monarchy, although it is now administered by the Son; because with the Son it is still in its own state, and with its own state will be restored to the Father by the Son. No one, therefore, will impair it, on account of admitting the Son (to it), since it is certain that it has been committed to Him by the Father, and by and by has to be again delivered up by Him to the Father. Now, from this one passage of the epistle of the inspired apostle, we have been already able to show that the Father and the Son are two separate Persons, not only by the mention of their separate names as Father and the Son, but also by the fact that He who delivered up the kingdom, and He to whom it is delivered up — and in like manner, He who subjected (all things), and He to whom they were subjected — must necessarily be two different Beings.
http://www.newadvent.org/fathers/0317.htm
 

TheLearner

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TheLearner

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Is this a catholic chatroom?

I think people want to discuss what others think, Not what some church thinks.
 

TheLearner

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There's no such thing as three persons in one being just like there can never be a square circle.

Q. Is Jesus one person in one being and one God by Himself?
you are misrepresenting the doctrine of the Trinity. A straw man with no merit.

Go back and read the posts from Bowman's outline of the trinity, all of it and check the scriptures for yourself.

You need only google historical definition of the Trinity to see that it is three persons within one being known as God.

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

you are misrepresenting the doctrine of the Trinity. A straw man with no merit.

Go back and read the posts from Bowman's outline of the trinity, all of it and check the scriptures for yourself.

You need only google historical definition of the Trinity to see that it is three persons within one being known as God.

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/
 

TheLearner

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But the bible never says that and your explanation is not for three persons in one being.
Where exactly did this idea of three persons in one being come from?
you are misrepresenting the doctrine of the Trinity. A straw man with no merit.

Go back and read the posts from Bowman's outline of the trinity, all of it and check the scriptures for yourself.

You need only google historical definition of the Trinity to see that it is three persons within one being known as God.

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/
 

TheLearner

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Why not, one person, three titles like you have explained? The bible never says three persons in one being.
you are misrepresenting the doctrine of the Trinity. A straw man with no merit.

Go back and read the posts from Bowman's outline of the trinity, all of it and check the scriptures for yourself.

You need only google historical definition of the Trinity to see that it is three persons within one being known as God.

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/
 

TheLearner

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Jan 14, 2019
934
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There's no such thing as three persons in one being just like there can never be a square circle.

Q. Is Jesus one person in one being and one God by Himself?
you are misrepresenting the doctrine of the Trinity. A straw man with no merit.

Go back and read the posts from Bowman's outline of the trinity, all of it and check the scriptures for yourself.

You need only google historical definition of the Trinity to see that it is three persons within one being known as God.

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/

Prove your claims historically here: https://christianchat.com/bible-dis...ose-who-do-not-believe-in-the-trinity.184052/