It's great to see the thoughts of highly respected individuals on the topic! Interesting that music can be inspired through the trinity! It is also incorrect to say that the word "Yachid" was taken out of Deut. The oldest of Hebrew texts use "Echad". The Greek Septuagint uses the word "heis" Strongs word number which is the primary numeral word for one just as echad is the primary Hebrew word for one.
In the Hebrew text the word Yachid is found just 12 times. It is used in associations with an only child. It is interesting to see how the Hebrews who translated the Hebrew text in Greek renders these 12 occasions in the LXX.
SCHEDULE A CROSS EXAMINED SPEAKER
Just like echad this is the numeral one and does not nean a unity. The idea of unity in the words of Jesus is the word flesh. Thanks Ben for the reply, I read your post but it came up short of the answer to this topic.
Matthew "And he answered and said unto them, Have ye not read, that he which made [them] at the beginning made them male and female", he , God made them, not they made them. Genesis "This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; Genesis "Male and female created he them; and blessed them, and called their name Adam, in the day when they were created". Single designation. So we have the confirmation that God is one person. Now the elimination of the person s. Meaning no one was with him. Check those verses out, and thanks for the reply.
PS, instead of using "Yachid" or "Echad" to describe God use G allos, which is far better, because he is the "equal shae" of the same sort. May RSS Feed. As many never knew, at least I had never heard of the dispute, there is a battle for the definition of the trinity, and it is more heated than you may think.
Is God "Yachid" or "Echad" in the original text. That truly is the battle. This fight originates with uncial Greek as well as old testament original writing. Greek is a very precis and complicated language, which you'd expect would make it easier to differentiate in the new testament than it would be in the Hebrew, but that just is not the case, it's almost the exact same. As opposed to "yachid" meaning "the only one," "echad" most closely means "one. Anti-trinitarians would believe that the Bible since in a few texts would refer to God as "Echad," would imply that God, Jesus, and the Holy Spirit are not all actually God, but three separate beings.
Similarly for Jesus, Jesus isn't fully human or fully God, he's literally half human, half god, a demi-god, and the Holy Spirit is our concience. The biggest problem to overcome for anti-trinitarians is that shortly after the first versions of the old testament were written, the early Christians quickly made sure to clearify that "Echad" was what they believed.
The impetus to examine the Scriptural representation of the triune God, and to express this mystery in creedal form, did not arise for nearly a century after the completion of the New Testament. Admittedly, no explicit Trinitarian doctrine was offered by the Apostolic Fathers; however, the triadic schema is still implicit in their writings. Is not the Spirit of grace, which was poured out upon us, one?
Is not our calling one in Christ? In section thirteen, Ignatius addressed the issue of false doctrine, and praised those in Ephesus for resisting false teachers. Ignatius utilized the triadic concept by likening the Father to stones upon which a building is built; Christ, through the cross, is the instrument of building, and the Holy Spirit is the rope by which we ascend unto God through faith.
Throughout the remainder of the letter Christ is addressed as God, and prayer to Him is assumed. First-century letters were not penned to provide a codified theological statement of faith; rather, they were written to address contemporary concerns. Therefore, the apostolic writings did not substantially advance Trinitarian theology; instead, they served to synthesize the evidence presented in Scripture. With the dawn of the second century came the rise of the Apologists, and a new era in Trinitarian discourse. The needs of the period demanded further exploration into the nature of God.
Confronted by a pagan society, charges of atheism, and the challenge of Greek philosophy, the Apologists sought to explain the nature, function, and interaction of the Godhead. This was attempted in part to distinguish the God of the Christians from pagan gods. The Logos epitomizes the manner in which Christ is to be equated with God.
Deuteronomy and Echad - Answering Objections
Justin Martyr was the apologist who most frequently utilized the Logos concept. Nor let anyone think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs…the Son of God is the Logos of the Father…the Father and the Son being one. For some within this period, including Irenaeus of Lyon c.
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All endeavored to do so, while at the same time maintaining that a distinction between the Father and Logos in no way divides the divine essence. Perhaps the most prolific pre-Nicene Trinitarian developments resulted from the works of Tertullian c. In order to demonstrate that this form of modalism was false, Tertullian used a series of images from nature. For God sent forth the Word, as the Paraclete also declares, just as the root puts forth the tree, and the fountain the river, and the sun the ray.
First, his concepts were largely material in nature. The Greek-speaking church initially questioned the orthodoxy of such a statement. As time would tell, it was not that his concepts were heretical, but rather that the language barriers between Greek and Latin inhibited lines of theological communication. Second, his eventual conversion to Montanism 69 caused many to look upon him as a heretic. Regardless of these issues, his language in describing the triune God set the stage for what would be discussed at Nicaea.
The Historic Case for the Trinity
Throughout the second and third centuries, the works of the Apologists served to engage both the church and her critics in dialogue explaining the nature of the Christian God. Despite the accomplishments of previous centuries, the fourth century brought with it seeds of controversy. In the midst of turbulence in which the church found itself at the start of the fourth century, one controversy emerged as more portentous than the rest.
Sparked by the works of an Alexandrian presbyter named Arius A. According to Arius, Christ was not unbegotten; that is to say, there was a time when He did not exist. After a series of letters and local Egyptian councils, the church was left with no choice but to confront Arius at Nicaea. The council, convening from May to July A.
No official description of the proceedings exists. However, from fragmentary accounts one may ascertain that much of the discussion surrounded the terms homoiousios like substance , and homoousios same substance. It was a struggle principally centered on linguistic and semantic differences rather than substantively differing doctrines. Gregory c.
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In the text, he confronted those failing to acknowledge a distinction between the conceptual persons of the Trinity and the linguistic descriptions of those persons. According to Gregory, the seemingly three separate works of the Godhead only appear as such; they are actually a single work flowing from a single essence. For him, the Godhead is not a partnership, but a unity.
The Trinity is most clearly expressed in the works of Augustine of Hippo But the Father and the Son are not both together one Word, because they are not both together one Son. He is wholly what the Father is, but not the Father; for the one is Son the other is Father. Of all his analogies, the most valuable is his picture of love. The doctrine of the Trinity in its creedal form evolved slowly and gained clarity as time progressed.
During the Apostolic period, Clement and Ignatius penned letters to remedy issues within the church. With the advent of the Apologists, greater attention was given to the nature of the triune Godhead. Defending the deity of Christ in the face of Greek philosophy and heretical movements, Justin Martyr and Irenaeus would utilize the Logos concept.
While the Logos was beneficial in explaining the eternal nature of Christ and his procession from the Father, it would not provide the detail needed to explicate the economic nature of the triune God. It was at this juncture that Tertullian introduced terminology describing the economy of the Trinity.
This language would prove advantageous in combating the heretical doctrines of the presbyter Arius. While Nicaea 87 was significant in combating the heresy of Arius, the greatest expression of Trinitarian theology was yet to come in the works of Augustine. It was through his effort to synthesize the Trinitarian works of men before him that resulted in a bridging of theology between the church in the east and west. In conclusion, one cannot comprehend the historic, orthodox Christianity without examining the historical development of its doctrine of God.