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The Historic Doctrine of the Trinity: Difference between revisions
→But... there is no better term at present
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:Apprehensive lest three “persons” might imply three “substances,” Anselm affirms '''“three I do not know what”''' (Monologium, c, 78). Aquinas equates “person” with a relation that is “its own mode of being” (Summa Theologiae, I, W. 29, Art. 4). | :Apprehensive lest three “persons” might imply three “substances,” Anselm affirms '''“three I do not know what”''' (Monologium, c, 78). Aquinas equates “person” with a relation that is “its own mode of being” (Summa Theologiae, I, W. 29, Art. 4). | ||
Calvin defines person as “a ‘subsistence’ in the Divine essence … distinguished … by an incommunicable quality” (Institutes, Book I, XIII, 6). To this day Eastern theologians (cf. for example Vladimir Lossky, The Mystical Theology of the Eastern Church) insist that the Greek term hypostasis best fits the meaning of “person”; Roman Catholic theologians, on the other hand, find it unserviceable as a clear alternative to pagan polytheism and to bare monotheism. Nevertheless their mutual recognition of theological intention serves to override semantic differences.<ref>Carl F. H. Henry, vol. 5, God, Revelation, and Authority, 210-11 (Wheaton, IL: Crossway Books, 1999)</ref> | :Calvin defines person as “a ‘subsistence’ in the Divine essence … distinguished … by an incommunicable quality” (Institutes, Book I, XIII, 6). To this day Eastern theologians (cf. for example Vladimir Lossky, The Mystical Theology of the Eastern Church) insist that the Greek term hypostasis best fits the meaning of “person”; Roman Catholic theologians, on the other hand, find it unserviceable as a clear alternative to pagan polytheism and to bare monotheism. Nevertheless their mutual recognition of theological intention serves to override semantic differences.<ref>Carl F. H. Henry, vol. 5, God, Revelation, and Authority, 210-11 (Wheaton, IL: Crossway Books, 1999)</ref> | ||
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