11,158
edits
The Historic Doctrine of the Trinity: Difference between revisions
→The historical problem with trying to describe God
| Line 35: | Line 35: | ||
<mediaplayer width='400' height='300'>http://youtu.be/LpChZxPfa-c</mediaplayer> | <mediaplayer width='400' height='300'>http://youtu.be/LpChZxPfa-c</mediaplayer> | ||
<br> | <br> | ||
You can see from the following discussion, that for centuries people have wrestled with the difficulty of trying to describe God: | You can see from the following discussion by John McIntyre, that for centuries people have wrestled with the difficulty of trying to describe God: | ||
:The original words for the nature of being of Godhead—essence (essentia or ousia) and substance (substantia) are straightforward enough. On the contrary, the originals for ‘person’ underwent considerable revision. Of the adoption of the word persona by the Latins, Augustine said that they did so ‘since '''they could not discover any more suitable method to describe that which they could understand without words'''’ (De Trinitate, V. 10). The Greeks seemed to have difficulty in establishing the most acceptable term for the object designated by the Latin persona, which is not quite equivalent to ‘person’ or ‘personality’ in our sense of the words. The exact translation (at least of one of its senses), namely, prosopon, means ‘a mask’, ‘an aspect’. Since, however, the word had been employed by the Sabellians in their unacceptable view of the Trinity—that the same one person, God, is Father, Son and Holy Spirit, as it were in sequence, showing one aspect when creating, another aspect when redeeming, and a third when sanctifying, these external aspects reflecting no eternal distinctions immanent in the Godhead—it was rejected. So the Greeks chose hypostasis, which was by no means initially a simple or obvious choice; for hypostasis itself has two connotations—the one, strictly etymological and signifying ‘substance’ and so apparently equivalent to substantia or ousia, eventually fell out of use in trinitarian theology; and the other has traditionally been translated as ‘person’. In the history of trinitarianism, persona was equated with tropos hyparxeos, and with the Latin subsistentia in divina essentia.<ref>John McIntyre, The Shape of Pneumatology : Studies in the Doctrine of the Holy Spirit, 76-77 (London; New York: T&T Clark, 2004).</ref> | :The original words for the nature of being of Godhead—essence (essentia or ousia) and substance (substantia) are straightforward enough. On the contrary, the originals for ‘person’ underwent considerable revision. Of the adoption of the word persona by the Latins, Augustine said that they did so ‘since '''they could not discover any more suitable method to describe that which they could understand without words'''’ (De Trinitate, V. 10). The Greeks seemed to have difficulty in establishing the most acceptable term for the object designated by the Latin persona, which is not quite equivalent to ‘person’ or ‘personality’ in our sense of the words. The exact translation (at least of one of its senses), namely, prosopon, means ‘a mask’, ‘an aspect’. Since, however, the word had been employed by the Sabellians in their unacceptable view of the Trinity—that the same one person, God, is Father, Son and Holy Spirit, as it were in sequence, showing one aspect when creating, another aspect when redeeming, and a third when sanctifying, these external aspects reflecting no eternal distinctions immanent in the Godhead—it was rejected. So the Greeks chose hypostasis, which was by no means initially a simple or obvious choice; for hypostasis itself has two connotations—the one, strictly etymological and signifying ‘substance’ and so apparently equivalent to substantia or ousia, eventually fell out of use in trinitarian theology; and the other has traditionally been translated as ‘person’. In the history of trinitarianism, persona was equated with tropos hyparxeos, and with the Latin subsistentia in divina essentia.<ref>John McIntyre, The Shape of Pneumatology : Studies in the Doctrine of the Holy Spirit, 76-77 (London; New York: T&T Clark, 2004).</ref> | ||