An Exhortation

[Evang.Benincasa]

Originally Posted by seguidordejesus

No he doesn't if he thinks they talk to each other. Tritheism and trinitarianism are not the same, no matter how much oneness tries to misrepresent them.

How do One God people misrepresent Trinitarianism?

[diakonos]

Originally Posted by seguidordejesus

No he doesn't if he thinks they talk to each other. Tritheism and trinitarianism are not the same, no matter how much oneness tries to misrepresent them.

There are not three consciouses?

[Esaias]

Originally Posted by seguidordejesus

No he doesn't if he thinks they talk to each other. Tritheism and trinitarianism are not the same, no matter how much oneness tries to misrepresent them.

No one hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him [1406] . The Deity, therefore, is ineffable and incomprehensible. For no one knoweth the Father, save the Son, nor the Son, save the Father [1407] . And the Holy Spirit, too, so knows the things of God as the spirit of the man knows the things that are in him [1408] . Moreover, after the first and blessed nature no one, not of men only, but even of supramundane powers, and the Cherubim, I say, and Seraphim themselves, has ever known God, save he to whom He revealed Himself.
God, however, did not leave us in absolute ignorance. For the knowledge of God's existence has been implanted by Him in all by nature. This creation, too, and its maintenance, and its government, proclaim the majesty of the Divine nature [1409] . Moreover, by the Law and the Prophets [1410] in former times and afterwards by His Only-begotten Son, our Lord and God and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as that was possible for us. All things, therefore, that have been delivered to us by Law and Prophets and Apostles and Evangelists we receive, and know, and honour [1411] , seeking for nothing beyond these. For God, being good, is the cause of all good, subject neither to envy nor to any passion [1412] . For envy is far removed from the Divine nature, which is both passionless and only good. As knowing all things, therefore, and providing for what is profitable for each, He revealed that which it was to our profit to know; but what we were unable [1413] to bear He kept secret. With these things let us be satisfied, and let us abide by them, not removing everlasting boundaries, nor overpassing the divine tradition [1414] .

- John Damascene, De Fide Orth., Book I, Chapter 1.

This is essentially what needs to be done. Unfortunately, too many are not satisfied with what God has revealed and seek to go beyond what we have been given by God and His prophets and apostles.

[seguidordejesus]

Originally Posted by Esaias

No one hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him [1406] . The Deity, therefore, is ineffable and incomprehensible. For no one knoweth the Father, save the Son, nor the Son, save the Father [1407] . And the Holy Spirit, too, so knows the things of God as the spirit of the man knows the things that are in him [1408] . Moreover, after the first and blessed nature no one, not of men only, but even of supramundane powers, and the Cherubim, I say, and Seraphim themselves, has ever known God, save he to whom He revealed Himself.
God, however, did not leave us in absolute ignorance. For the knowledge of God's existence has been implanted by Him in all by nature. This creation, too, and its maintenance, and its government, proclaim the majesty of the Divine nature [1409] . Moreover, by the Law and the Prophets [1410] in former times and afterwards by His Only-begotten Son, our Lord and God and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as that was possible for us. All things, therefore, that have been delivered to us by Law and Prophets and Apostles and Evangelists we receive, and know, and honour [1411] , seeking for nothing beyond these. For God, being good, is the cause of all good, subject neither to envy nor to any passion [1412] . For envy is far removed from the Divine nature, which is both passionless and only good. As knowing all things, therefore, and providing for what is profitable for each, He revealed that which it was to our profit to know; but what we were unable [1413] to bear He kept secret. With these things let us be satisfied, and let us abide by them, not removing everlasting boundaries, nor overpassing the divine tradition [1414] .

- John Damascene, De Fide Orth., Book I, Chapter 1.

This is essentially what needs to be done. Unfortunately, too many are not satisfied with what God has revealed and seek to go beyond what we have been given by God and His prophets and apostles.

You are using an Orthodox saint who defended the Trinity to what, prove there isn't a Trinity? He was also a staunch defender of icons - what do you think of that?

He was pretty harsh on Islam, that would be worth reading.

[Esaias]

Originally Posted by seguidordejesus

You are using an Orthodox saint who defended the Trinity to what, prove there isn't a Trinity? He was also a staunch defender of icons - what do you think of that?

He was pretty harsh on Islam, that would be worth reading.

I know exactly who he is (my second favorite Orthodox theologian, behind Chrysostom). Mr Bevere is apparently a pop preacher, not a theologian. The Damascene however is the Aquinas of Orthodoxy, and his Exact Exposition of the Orthodox Faith is the Summa Theologica of Orthodoxy. His opening statements (which I quoted) are pretty much spot on and correct. Too bad he didn't follow his own advice though.

My point is that when we go beyond what is written in trying to explain the nature of God we usually fill our mouths with foolishness. This applies to everybody, Oneness, or non Oneness.

[seguidordejesus]

Originally Posted by Esaias

I know exactly who he is (my second favorite Orthodox theologian, behind Chrysostom). Mr Bevere is apparently a pop preacher, not a theologian. The Damascene however is the Aquinas of Orthodoxy, and his Exact Exposition of the Orthodox Faith is the Summa Theologica of Orthodoxy. His opening statements (which I quoted) are pretty much spot on and correct. Too bad he didn't follow his own advice though.

My point is that when we go beyond what is written in trying to explain the nature of God we usually fill our mouths with foolishness. This applies to everybody, Oneness, or non Oneness.

All I can say is that I am glad you like them.

[Amanah]

Would it be correct to say:

There cannot be an eternal Son of God because Sonship implies creation, such and humans and angels, and God manifest in the flesh.

But Jesus is eternal with the Father as the Logos, in the same way that words are the expression of a person while being other then that person yet inseparable.

[Tithesmeister]

Originally Posted by Esaias

I know exactly who he is (my second favorite Orthodox theologian, behind Chrysostom). Mr Bevere is apparently a pop preacher, not a theologian. The Damascene however is the Aquinas of Orthodoxy, and his Exact Exposition of the Orthodox Faith is the Summa Theologica of Orthodoxy. His opening statements (which I quoted) are pretty much spot on and correct. Too bad he didn't follow his own advice though.

My point is that when we go beyond what is written in trying to explain the nature of God we usually fill our mouths with foolishness. This applies to everybody, Oneness, or non Oneness.

Amen. But we just can’t seem to help ourselves.

[Amanah]

Originally Posted by Tithesmeister

Amen. But we just can’t seem to help ourselves.

Not to mention Votivesoul's thread is off track

[Tithesmeister]

Originally Posted by Amanah

Not to mention Votivesoul's thread is off track

That’s never happened before.