Even the spurious trinitarianism which has grown up in the schools of the later pantheism goes to show, that a trinal constitution is requisite in an essence, in order to explain self-consciousness, and that absolute singleness, or the absence of all interior distinctions, renders the problem insoluble. Full text views reflects the number of PDF downloads, PDFs sent to Google Drive, Dropbox and Kindle and HTML full text views for chapters in this book. XV. sapientia-trinity.pdf Everything is connected and fluid. Although not as well known as some of his other works, it is arguably his masterpiece and of more doctrinal importance than the Confessions or City of God.[1]. The monad, or essence, never exists in and by itself as untrinalized, as in the Sabellian scheme. The latter is that of revealed religion, given to the human mind by inspiration. Who it really and actually was that made the communication to him, is another. The history of opinion shows, that if the first two eternal distinctions are conceded, there is no denial of the reality and eternity of the third. Mere singleness, a mere subject without an object, is incompatible with self-consciousness. The eternal Father beholds himself in the eternal Son, his alter ego, the "express image of his own person" (Heb. This appears in the exegetical part of this treatise. Book 11 He will find, for example, in this treatise on the Trinity, an able examination of the subject of miracles (Book III); of creation ex nihilo (III. Such are some of the salient features of this important treatise upon the Trinity. At the same time, these Christian fathers who took the problem of the Trinity into the centre of the Divine essence, and endeavored to show its necessary grounds there, prepared the way for showing, by the same method, that trinality is not only consistent with personality, but is actually indispensable to it. It follows, consequently, that the Divine unity cannot be discussed by itself without reference to trinality, as the Deist and the Socinian endeavor to do. Augustin employs this term "beginning" only in relation to the person, not to the essence. Yet no theist rejects the doctrine of the Divine eternity because of its mystery. In Augustin's opinion, the Old Testament declaration that God is a unity, does not exclude the New Testament declaration that he is a trinity. The immensity of the doctrine makes it of necessity a mystery; but a mystery which like night enfolds in its unfathomed depths the bright stars—points of light, compared with which there is no light so keen and so glittering. All Rights Reserved, Dr J Ligon Duncan III, Richard Belcher, J V Fesko. Here are three modes of one mind, each distinct from the others, yet all three going to make up the one self-conscious spirit. Book 12 No son, no father. The last is denied and excluded. Some dogmatic historians seem to imply that he differed materially from the Nicene doctrine on the point of subordination. Revelation unquestionably discloses a deity who is "blessed forever;" whose blessedness is independent of the universe which he has made from nonentity, and who must therefore find all the conditions of blessedness within himself alone. On Teleological Complementarity, The Gods of the Prosperity Gospel: Unmasking American idols in Africa, Five Points for All Peoples: How Reformed Theology Is Transforming Africa, Christian, This is How You Can Stand Firm in Dark Days, The Grace of Election - Deuteronomy 7:6-7, The First Epistle of John: Expounded in a Series of Lectures (eBook), The Most Important Thing You Will Ever Do, The Quran with Christian Commentary: A Guide to Understanding the Scripture of Islam, by Gordon D. 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If We Say that We Have No Sin, We Deceive Ourselves, The Difference Between Legal & Gospel Mortification, Download the Entire Monergism eBook Library (650+), Spiritual Supplies For Difficulties & Persecution. 8:30); and the Eternal Word "was in the beginning with God" (John 1:2); and "the Only Begotten Son (or God Only Begotten, as the uncials read) was eternally in the bosom of the Father" (John 1:18). Did God Choose Which People He Would Save? 15. Hill O.P., Edmund. When therefore Augustin, like the primitive fathers generally, endeavors to illustrate this eternal, necessary, and constitutional energizing and activity (opera ad intra) in the Divine Essence, whereby the Son issues from the Father and the Spirit from Father and Son, by the emanation of sunbeam from sun, light from light, river from fountain, thought from mind, word from thought—when the ternaries from nature and the human mind are introduced to elucidate the Trinity—nothing more is done than when by other well-known and commonly adopted analogies the Divine unity, or omniscence, or omnipresence, is sought to be illustrated.