Holy Trinity - Revision history

Cora-Catherine: /* Image & Likeness Distinguished */grammatical error

2024-10-26T17:33:38Z

‎Image & Likeness Distinguished: grammatical error

Cora-Catherine: punctuation

2024-03-30T21:34:27Z

punctuation

Cora-Catherine at 01:15, January 5, 2024

2024-01-05T01:15:42Z

Cora-Catherine at 01:10, January 5, 2024

2024-01-05T01:10:12Z

Cora-Catherine: Just a capitalization error in the heading

2022-11-17T01:42:30Z

Just a capitalization error in the heading

Cora-Catherine: Minor grammatical corrections.

2022-11-16T22:45:10Z

Minor grammatical corrections.

Cora-Catherine at 22:26, November 16, 2022

2022-11-16T22:26:03Z

Cora-Catherine: Added a history and explanation of the word Trinity and cleaned up a citation.

2022-11-16T22:10:33Z

Added a history and explanation of the word Trinity and cleaned up a citation.

Cora-Catherine: Added analogies and consolidated things under the heading "Explanation of the Trinity." Unfortunately I had no citations to add.

2022-11-16T21:03:32Z

Added analogies and consolidated things under the heading "Explanation of the Trinity." Unfortunately I had no citations to add.

ShenLazar at 02:36, June 24, 2013

2013-06-24T02:36:23Z

@@ Line 28: / Line 28: @@
 It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''.  St. Ephrem the Syrian often writes of mankind initially being "robed in glory," referring to bearing the ''likeness'' of God.<ref>St. Ephrem the Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (1997).</ref>  God is good; and, to be ''like'' God, a person needs to be ''good'' as well.
-This, however, is where ''the Fall'' is evident; for, as St. Ephrem points out, when Adam and Eve looked to themselves to determine right and wrong (daring to become as God without God<ref>Clark Carlton, The Life,  Regina Orthodox Press, Salisbury, MA (2000), p. 22.</ref> choosing their own leadership rather than God's by not waiting to know all things through and with Him) they became naked--no longer bearing His likeness... no longer "robed in glory."  At this point, we know the tale... in God's mercy, they departed Eden.  (For giving them access to the Tree of Life--immortality--when not in God's likeness--would indeed have been a living hell.)
+This, however, is where ''the Fall'' is evident; for, as St. Ephrem points out, when Adam and Eve looked to themselves to determine right and wrong (daring to become as God without God<ref>Clark Carlton, The Life,  Regina Orthodox Press, Salisbury, MA (2000), p. 22.</ref> choosing their own leadership rather than God's by not waiting to know all things through and with Him) they became naked--no longer bearing His likeness... no longer "robed in glory."  From this point on, we know the tale... in God's mercy, they departed Eden.  (For giving them access to the Tree of Life--immortality--when not in God's likeness--would indeed have been a living hell.)
 ==The Trinity Explained in the Creed==

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 The sun has never been the sun without its light and heat, and the light and heat cannot exist without their source.  In addition, while they may co-exist, they do not produce each other in and of themselves.  (ex.  You can’t read by the light of a heating pad, nor can you count on getting warm wherever it is bright.)
-'''Man:'''  It is said that each human has been made in the image of God, and as such each human bears similarities to our Trinitarian Lord and God:
+'''Man:'''  It is said that each human has been made in the image of God; and, as such, each human bears similarities to our Trinitarian Lord and God:
 (1) Man's ''nous'' (i.e. complete mind and heart; including intellect, creativity, feelings, morality, intuition, etc.) is like the Father.
 (2) Man's flesh (both tangible and a temple of the Holy Spirit), is akin to the Son who became incarnate and was filled with the Holy Spirit.

@@ Line 26: / Line 26: @@
 ==Image & Likeness Distinguished==
-It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''.  St. Ephrem the Syrian often writes of mankind initially being "robed in glory," referring to bearing the ''likeness'' of God.<ref>St. Ephrem the Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (1997).</ref>  This, however, is where ''the Fall'' is evident; for, ''His likeness'' refers to ''His goodness.'' In other words, to be like God, a person needs to be ''good'' as well.  Obviously, all having sinned, we fall from this aim.  As such, St. Ephrem points out, when Adam and Eve looked to themselves to determine right and wrong (daring to become as God without God<ref>Clark Carlton, The Life,  Regina Orthodox Press, Salisbury, MA (2000), p. 22.</ref> choosing their own leadership rather than God's by not waiting to know all things through and with Him) they became naked--no longer "robed in glory"--and, in God's mercy, departed Eden.
+It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''.  St. Ephrem the Syrian often writes of mankind initially being "robed in glory," referring to bearing the ''likeness'' of God.<ref>St. Ephrem the Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (1997).</ref>  God is good; and, to be ''like'' God, a person needs to be ''good'' as well.
 ==The Trinity Explained in the Creed==

@@ Line 26: / Line 26: @@
 ==Image & Likeness Distinguished==
-It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''. This, however, is where the fall is evident; for, ''His likeness'' refers to ''His goodness'', and to be like Him, a person would need to be good as well.  Obviously all have sinned and fall from this aim.
+It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''.  St. Ephrem the Syrian often writes of mankind initially being "robed in glory," referring to bearing the ''likeness'' of God.<ref>St. Ephrem the Syrian, Hymns On Paradise, St. Vladimir Seminary Press, Crestwood, NY (1997).</ref>  This, however, is where ''the Fall'' is evident; for, ''His likeness'' refers to ''His goodness.'' In other words, to be like God, a person needs to be ''good'' as well.  Obviously, all having sinned, we fall from this aim.  As such, St. Ephrem points out, when Adam and Eve looked to themselves to determine right and wrong (daring to become as God without God<ref>Clark Carlton, The Life,  Regina Orthodox Press, Salisbury, MA (2000), p. 22.</ref> choosing their own leadership rather than God's by not waiting to know all things through and with Him) they became naked--no longer "robed in glory"--and, in God's mercy, departed Eden.
 ==The Trinity Explained in the Creed==

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 '''The benefit and limitation of analogies:'''  Each of these analogies is good at expressing a three-ness and one-ness with no polytheism.  However, according to Saint [[Gregory the Theologian]], trying to go further to comprehend ''unbegotten-ness'' (Father), ''begotten-ness'' (Son), or ''procession'' (Holy Spirit) leads to insanity.  Therefore the Church traditionally approaches God in divine mystery (and [[apophatic theology|apophatically]]), content to encounter Him rather than comprehend Him (for it is impossible for the created to comprehend the ineffable Creator).
-==Image & Likeness distinguished==
+==Image & Likeness Distinguished==
 It should be noted that while each human being is in the ''image'' of God, humans were also created to be in His ''likeness''. This, however, is where the fall is evident; for, ''His likeness'' refers to ''His goodness'', and to be like Him, a person would need to be good as well.  Obviously all have sinned and fall from this aim.

@@ Line 4: / Line 4: @@
 ==Explanation of the Trinity==
-'''WHAT GOD IS ''NOT'':''' God is ''not'' an impersonal essence nor merely a "higher power."  Neither are ''God'' and ''Trinity'' simply names for what would otherwise be seen as three gods (i.e. terms which would hide polytheism).
+'''WHAT GOD IS ''NOT'':''' God is ''not'' an impersonal essence nor merely a "higher power."  Neither are ''God'' and ''Trinity'' simply singular names for what would otherwise be considered three gods (i.e. terms which would hide polytheism).
 '''WHAT GOD ''IS'':'''
-Though the Trinity is a mystery beyond comprehension, two analogies are often used to help us glimpse what ''Trinity'' means. The first is the sun, and the second is man himself.
+Though the Trinity is a mystery beyond comprehension, two analogies are often used to help explain what ''Trinity'' means. The first references the sun, and the second references man.
 '''The Sun:''' The sun is characterized by three elements.
@@ Line 17: / Line 17: @@
 '''Man:'''  It is said that each human has been made in the image of God, and as such each human bears similarities to our Trinitarian Lord and God:
-(1) Man's complete mind and heart (including intellect, creativity, feelings, morality, intuition, etc.) is like the Father.
+(1) Man's ''nous'' (i.e. complete mind and heart; including intellect, creativity, feelings, morality, intuition, etc.) is like the Father.
-(2) Man's flesh, both tangible and a temple of the Holy Spirit, is akin to the Son who became incarnate and was filled with the Spirit.
+(2) Man's flesh (both tangible and a temple of the Holy Spirit), is akin to the Son who became incarnate and was filled with the Holy Spirit.
-(3) Man's life or breath is akin the Holy Spirit.
+(3) Man's life (or breath) is akin the Holy Spirit.
-Man (any human) is all three.  One cannot be human without all three.  There is never a time that man existed without all three.  A mind or life cannot exist without a body, and the body does not exist (at least at the start) without a mind and life.
+Man (any human) is all three.  There is never a time that man has existed (or could exist) without all three.  For a human nous cannot exist without a body and life, a human body does not exist--at least at the start--without a nous and life, and a human life cannot exist without a nous and body.
-'''In each of these analogies there is a three-ness and one-ness but no polytheism.'''  According to Saint [[Gregory the Theologian]], trying to go further to comprehend ''unbegotten-ness'' (Father), ''begotten-ness'' (Son), or ''procession'' (Holy Spirit) leads to insanity.  Therefore the Church traditionally approaches God in divine mystery (and [[apophatic theology|apophatically]]), content to encounter Him rather than comprehend Him (for it is impossible for the created to comprehend the ineffable Creator).
+'''The benefit and limitation of analogies:'''  Each of these analogies is good at expressing a three-ness and one-ness with no polytheism.  However, according to Saint [[Gregory the Theologian]], trying to go further to comprehend ''unbegotten-ness'' (Father), ''begotten-ness'' (Son), or ''procession'' (Holy Spirit) leads to insanity.  Therefore the Church traditionally approaches God in divine mystery (and [[apophatic theology|apophatically]]), content to encounter Him rather than comprehend Him (for it is impossible for the created to comprehend the ineffable Creator).
 ==Image & Likeness distinguished==

@@ Line 1: / Line 1: @@
 {{Orthodoxchristianity}}
-Orthodox Christians worship the Father, Son, and Holy Spirit&mdash;the '''Holy Trinity''', the one [[God]].  Following the [[Holy Scriptures]] and the [[Church Fathers]], the Church believes that the Trinity is three divine persons (''[[hypostasis|hypostases]]'') who share one essence (''[[ousia]]'').  It is paradoxical to believe thus, but that is how God has revealed himself.  All three persons are consubstantial with each other, that is, they are of one essence (''[[homoousios]]'') and coeternal.  There never was a time when any of the persons of the Trinity did not exist.  God is beyond and before time and yet acts within time, moving and speaking within history.
+The term ''Trinity'' dates back at least to the time of Tertullian.  It combines the concepts of tri- (three) and unity (one), and refers to the three Persons of God who are consubstantial (i.e. of one essence or ''[[homoousios]]'') and coeternal with each other.  There never was a time when any of the Persons of the Trinity did not exist, for God is beyond and before time--though He acts within time, both moving and speaking within history thereby revealing Himself.
 [[Image:Rublev Trinity.jpg|left|thumb|175px|The [[Hospitality of Abraham]], an [[Old Testament]] type of the Holy Trinity.]]

@@ Line 3: / Line 3: @@
 [[Image:Rublev Trinity.jpg|left|thumb|175px|The [[Hospitality of Abraham]], an [[Old Testament]] type of the Holy Trinity.]]
---Explanation of the Trinity--
+==Explanation of the Trinity==
-God is not an impersonal essence or mere "higher power," but rather each of the divine persons relates to mankind personally.  Neither is God a simple name for three gods (i.e., polytheism), but rather the Orthodox faith is monotheist and yet [[Triadology|Trinitarian]].  The God of the Orthodox Christian Church is the God of [[Abraham]], [[Isaac]] and [[Jacob]], the '''I AM''' who revealed himself to [[Moses]] in the [[Burning Bush|burning bush]].
+'''What God is ''not'':''' God is ''not'' an impersonal essence nor merely a "higher power."  Neither are ''God'' or ''Trinity'' simple names for what would otherwise be seen as three gods (i.e. a term which would hide polytheism).
-==Explanation of the Trinity==
+MAN:  It is said that each human has been made in the image of God, and as such each human bears similarities to our Trinitarian Lord and God:
-The source and unity of the Holy Trinity is the Father, from whom the Son is begotten and also from whom the Spirit proceeds.  Thus, the Father is both the ground of unity of the Trinity and also of distinction.  To try to comprehend unbegottenness (Father), begottenness (Son), or procession (Holy Spirit) leads to insanity, says the holy [[Gregory the Theologian]], and so the Church approaches God in divine mystery, approaching God [[apophatic theology|apophatically]], being content to encounter God personally and yet realize the inadequacy of the human mind to comprehend Him.
+In each of these analogies there is a three-ness and one-ness but no polytheism.  According to Saint [[Gregory the Theologian]], trying to go further to comprehend ''unbegotten-ness'' (Father), ''begotten-ness'' (Son), or ''procession'' (Holy Spirit) leads to insanity.  Therefore the Church traditionally approaches God in divine mystery (and [[apophatic theology|apophatically]]), content to encounter Him rather than comprehend Him (which is impossible).
-==The Trinity Related to Man==
+==Image & Likeness distinguished==
-Since man is made in the image of God, man also has three natures. Both man and woman have three parts: body, soul, and spirit. God the Son is comparable to the body since the Son is God incarnate. [[God the Father]] is comparable to the soul, or mind, since he was the mind that created everything. The Holy Spirit is comparable to man's Spirit. As the body of man is the temple of our spirit, the body of [[Jesus Christ]] is the temple to the [[Holy Spirit]] which proceeds from the Father through (''dia'') the Son.
+It should be noted that while each person is in the ''image'' of God, we were also created to be in His ''likeness''. This, however, is where the fall is evident; for, ''His likeness'' refers to His goodness, and to be like Him, we would need to be good as well.  Obviously we fall from this aim.  (Lord have mercy!)
 ==The Trinity Explained in the Creed==