Heinrich Schmid · 22 of 78

§ 19. The Doctrine is a Mystery. · Part 3

[30] QUEN. (I, 332): “The second person is the Son of God, not by υιοθεσια, or gracious adoption; nor on account of gracious and glorious union with God, and love — for thus all the pious, the blessed, and the holy angels are sons of God; nor on account of His wonderful conception by the Holy Ghost in the womb of the Virgin Mary, as the Socinians wish, but through and on account of a true, peculiar, essential, most singular [unparalleled] and inexplicable eternal generation, and thus is the Son of God properly, incommunicably, and alone. In a few words: He is the Son of God, not χαριτι, or by grace, but φυσει, or by nature, John 1:14, 18.”

HOLL. (305): “Hence, the Son of God is called His own, Rom. 8:32; the only begotten, John 1:14; existing in the bosom of His Father, John 1:18; the image of the invisible God, and the firstborn of every creature, Col. 1:15; the brightness of the Father’s glory, and the express image of His person, Heb. 1:3.”

[31] For this reason, according to HOLL. (322), there is ascribed to the Father, as a hypostatical characteristic, eternal active generation, and to the Son, filiation, or passive generation, “by which the Son of God is produced by the Father, as His substantial image, really and literally, yet in a manner hyperphysical and inexplicable, by an eternal communication of one and the same essence.”

More detailed description of generation. HOLL. (322-325): “The generation of the Son of God is not improper, metaphorical, or accidental (as is the regeneration of sinful men), but proper, true, and substantial. Proof: a. He would not be God’s own Son, if His generation were improper or metaphorical; b. God the Father, in producing His Son, communicated to Him His essence in such a manner that He is His image; not physical (‘which occurs, in matter and out of matter, in time, having relation to that which is before and after, and is an essential change from that which has no being into a being.’ QUEN. I, 385), but hyperphysical (‘which occurs from eternity, without any succession of time, matter, and change, and which consists alone in the communication of essence.’ QUEN. I, 385); not temporal, but eternal. Proof: a. From passages of Scripture which testify that the Son is eternal; b. From the relation between the Father and the Son. The first person is the eternal Father, therefore the second person also is the eternal Son; c. Because, otherwise, the essence of the Father would be affirmed to be changeable, if, in time, He had begun to beget the Son. Furthermore, from Ps. 2:7: The act of generation is described by the ‘to-day,’ which is employed concerning an internal divine act, a generation such as is only during ‘a divine to-day,’ and, therefore, excludes the flow of time, separates from the past and future, and denotes a perpetual now, or a day of immutable eternity; not external, but innermost (because God the Father produced His own Son, not ad extra, but begot Him within His essence; nor is the Son separated from the Father, as happens otherwise, but remains in His Father’s bosom, John 1:18; nor is the Son only in the Father, but the Father is also in the Son by the inmost communion and mutual περιχωρησις); not voluntary, but natural and necessary, (but, if the generation of the Son of God were called forth by an act of the will, and were free, and were not necessary or natural, the Son would not be equal and omoousioß to the Father, for He exists necessarily and cannot not be. Here it is well to observe that God the Father, not being constrained, and, nevertheless, not by the purpose of His free will preceding generation, but from the necessity of His nature, which is yet entirely removed from all constraint, begat His Son by the most perfect generation . . . ).”

Concerning the eternity of generation, QUEN. (I, 330) says further: “This generation of the Son does not occur by derivation or transfusion, nor by an action which may begin or cease, but it occurs by an unceasing emanation, like which there is nothing to be found in nature. For God the Father from eternity begat, and always begets, and never will cease to beget His Son. For, if the generation of the Son should have an end, it would also have a beginning, and this would not be eternal. Nevertheless, this generation cannot be said, for this reason, to be imperfect and successive, for the act of generation in the Father and the Son is considered perfect in work and constant in operation.” The consequence of passive generation, is the passive sending forth. QUEN. (I, 338): “The consequence of this passive generation is the passive sending of the Son of God into the flesh, which is not accurately the incarnation of the same, for they differ as former and latter, He having been first sent and, afterwards, made of a woman, Gal. 4:4.”

Note — “The sending forth of the Son of God (1) is not a local and separative removal, as though He had been locally removed from the highest heaven to the lowest earth, and had been separated from His Heavenly Father. For this conflicts with the infinite and intimate identity of the persons of the Father and the Son; (2) it is not an imperious sending forth, but one of free consent, and therefore proves, between the one sending and the one sent, no inequality, such as the Arians once attempted to derive thence, and as the Socinians at the present day maintain. In divine things a sending forth does not remove equality of persons, but only presupposes an order of origin. (3) The sending forth is not constrained, but is spontaneous, John 4:34: 5:30; (4) it is not accurately incarnation itself. For the sending forth preceded incarnation, and the latter is the goal of the former, since the Son was sent forth in order to become man.”

According to GRH. (I, 288), the difference between to beget and to create is: “To beget is, from one’s own substance, to produce something similar according to essence. To create is to make, out of nothing, something different from the substance of the Creator.” QUEN. (I, 330) says, indeed: “Although this generation is most peculiar and most true, yet the mode itself of generation is unknown to us and ineffable,” and yet he attempts, as follows, to form at least an approximate conception of it: “This divine generation, however, can be adumbrated by the similitude of rays of the sun, flowing from the solar body with a perpetual dependence. For, as the sun is not older than its rays, nor the one begetting prior, in time, to the one begotten; so, the eternal Father, from eternity, generated the Son; and, just as the sun has, from the beginning, generated its own rays, and even now begets them, and will continue to generate them, and nevertheless, it cannot be inferred thence that the generation of the rays of the sun is not yet perfect, so also, from eternity, God has begotten, and always begets, and will never cease to beget His own Wisdom, and, nevertheless, it cannot on that account be said that the generation of the Son is not yet perfect. The Holy Ghost, Ps. 2:7, seems to intimate this. In these words, the generation of the Son is expressed in the preterite in such a manner that, nevertheless, it is said to occur today, because the generation of the Son is present, and will never cease. Yet there is this great distinction between the two: the sun is a substance, but the rays are an accident; whereas the substance of the Son is the same with the substance of the Father.”

[32] The hypostatic character of the Holy Ghost is “passive spiration, or the proceeding of the Holy Ghost from the Father and the Son, i.e., the eternal origin of the Holy Ghost, by which He is sent forth, within the bosom of the Godhead, by the Father and the Son, by the communication of an essence numerically one and the same, as the common breath of both.” HOLL. (337.) QUEN. (I, 343): “The origin of the Holy Ghost, by which, within the Godhead, He received, through an ineffable procession, from the Father and the Son, an essence the same in number.”

HOLL. (337): “It is called passive spiration, not physically, as though it implied passive power or imperfection, but grammatically, because the Holy Ghost is said not to breathe, but to be breathed. Nor are active and passive spiration two spirations, but the spiration is one and the same, which, with respect to the source breathing and producing, is called active spiration, and with respect to the end attained, is called passive. In other respects, the emanation of the Holy Ghost from the Father and the Son is most absolute.”

“The spiration here understood is not external, like the breathing of Christ upon His disciples, John 20:22, but internal and immanent, since it occurs within the very bosom of the Godhead; not transitory and evanescent, as is that of breathing men, but eternal and permanent, because the Holy Ghost proceeds from eternity, as the breath of the Almighty, Job 33:4, and the spirit of the mouth of the Lord, Ps. 33:6; not an accidental but a substantial spiration, for in God there is no accident, nor can the Holy Ghost, as a divine person and substance, be produced by an accidental act.”

An analogy for the conception of the procession was sought by some of the Dogmaticians in the going forth of the word from the mouth, and in our spirit. GRH. says, however, concerning the former (I, 321): “Our word proceeds in such a manner from the heart, that there is an evanescent sound, but the Holy Ghost so proceeds that there is a subsisting person.” Of the latter (ibid.): “The spirit of God is ασωματος, of altogether the same nature and essence with Himself, but our spirit is corporeal, because an exhalation from the most refined and subtle portion of the blood, and not at all the same nature with the soul.”

Proof of the procession from Father and Son, HOLL. (337): “Holy Scripture teaches in express words, that the Holy Ghost proceeds from God the Father. John 15:26. That He proceeds from the Son of God is correctly inferred from the name, the Spirit of the Son (Gal. 4:6), from the omoousia of Father and Son (John 16:15), and His reception of omniscience from the Son (John 16:13, 14), from the apocalyptic vision of the river proceeding from the throne of the Lamb (Rev 22:1), from the sending of the Holy Ghost from the Son (John 15:26), from the breathing of Christ upon His disciples (John 20:22), and from the order and distinction of the divine persons.”

[33] The consequence of the procession is the temporal sending forth of the Holy Ghost. QUEN. (I, 331): “The sending forth, in time, of the Holy Ghost upon and to the apostles and other believers, is the manifestation, or consequence and effect, of the eternal procession. The latter is eternal and necessary; the former is gracious, intermitted, and free, and likewise conditionate; nevertheless this sending forth is not local, and does not introduce an inferiority; because it is not ministerial and servile.”

[34] The scriptural proof we give partly according to GRH., and partly according to QUEN. and HOLL.

In the Old Testament GRH. finds indicated: “Where God is spoken of, I. a plurality of persons, and II. when by name, a Trinity of persons.”

I. The plurality is shown (I, 186 seq.):

(a) By those passages which employ the plural term Elohim, concerning God . . . Gen. 20:13; 35:7; Deut. 5:26; Josh. 24:19; 2 Sam. 7:23; Job 35:10; Ps. 149:2; Is. 44:2; 54:5; Jer. 10:10; 23:36, where observe that this plural word is not only construed with a singular verb in very many passages of Scripture (to denote the unity of the divine essence), but even is sometimes joined with a plural verb and adjective (to make known more clearly the plurality of persons).

(b) By the passages in which God speaks of Himself in the plural number, Gen. 1:26; 3:22; 11:7; Is. 6:8.

(c) By the passages in which God speaks of God, and the Lord of the Lord; for there, in like manner, plurality of persons is signified. Gen. 19:24; Ex. 16:7; 34:5, 6; Numb. 14:21; 2 Sam. 5:24; 7:11; Ps. 45:7; 110:1; Jer. 23:5, 6, 33.15; Dan. 9:17; Hos. 1:7; Zach. 2:8, 9.

(d) By the passages in which mention is made of the Son of God; for it is necessary that He be also true God. Ps. 2:7; 72:17; Prov. 30:4. Finally, there are to be referred hither all the testimonies of the Old Testament in which Jehovah is said to send an angel, to whom the name Jehovah or divine works are ascribed; for then by the name angel is meant the Son of God, who, with the Father and the Holy Ghost, is true God. Ex. 23:20, 21.

II. The three persons in one essence, are proved (I, 190 sq.):

(a) From the passages in which three persons of the Godhead are distinctly enumerated, Gen. 1:1, 2; Ex. 31:1, 3; 2 Sam. 23:2; Ps 33:6; Is. 42:1; 48:16; 61:1; 63:7; Hagg. 2:5.

(b) From the passages in which the name of Jehovah and God is thrice repeated in one connection; for there, according to the corresponding mode of revelation of the Old Testament, three persons of the Godhead are implied. Numb. 6:23-26; Deut. 6:4; Ps. 42:1, 2; 67:6, 7; Is. 33:22; Jer. 33:2; Dan. 9:19.

(c) From the Trisagion of the angels. Is. 6:3.

(d) From the passages in which God speaks concerning God, and the Lord concerning the Lord, as above. I, c.

But of the Old Testament proof-passages for the Trinity, GRH. (III, 218) says in general: “1. We do not say that in the Old Testament and the New Testament there is the same clearness and evidence of the testimonies concerning the Trinity; because the clearer revelation of this mystery was reserved for the New Testament. 2. Nor do we wish that, in a discussion with an obstinate adversary, a beginning be made with the more obscure statements of the Old Testament. But we only assert that from the Old Testament some testimonies, in constructing the doctrine of the Trinity, both can and ought to be cited, since God always from the beginning revealed Himself thus, in order that the Church at all times might, in this manner, acknowledge, worship, and praise Him, namely, as three distinct persons in one essence.”

In the New Testament there is shown, I. The Trinity of persons in God; and, II. The true divinity of each person.

I. The Trinity of persons.

QUEN. (I, 324 seq ): “The Holy Trinity is proved in three ways: (1) From 1 John 5:7. (2) From the wonderful theophany at the baptism of Christ, where three persons of the Godhead are manifested. Matt. 3:16,17. (3) From the solemn formula of baptism given by Christ. Matt. 28:19. But we cannot be baptized εις ονομα of the Father, Son, and Holy Ghost, unless the name of these three, as equal in authority, dignity, and essence, be invoked over us. Hence, we argue: He to whose faith, religion, worship, and obedience we are bound, is true God.”

II. The true divinity of each person.

1. (QUEN. I, 329): “The Deity of the Father is proved (1) by the names peculiar to the true God alone; (2) by attributes, e.g., eternity, infinity, omniscience, omnipotence, etc.; (3) by works truly and purely divine; (4) by the truly divine worship.”

2. (I, 332 sq.): “The Deity of the Son is proved:

I. From His names. Some names are essential, others personal. Those are essential which express the divine nature and essence of Christ. Personal names are those which designate His person.

(1) Divine essential names: In the Old Testament, Christ, the branch of David, is called Jehovah, our righteousness. Jer. 23:6. He is called Jehovah, whom Jehovah anointed, Is. 61:1, 8; Adonai, Is. 6:1-3, cf John 12:41. In the New Testament, the Son of God. (a) He is called God absolutely, without any limiting or alienating condition. John 1:1; 20:28. (b) To the divine names, the words are added, by which the incarnate Son of God is designated. Thus Paul, Acts 20:28. The same apostle, 1 Tim. 3:16; Heb. 2:14; John 1:14; 1 John 4:2,3. (c) To the divine names, epithets are annexed, by which He is declared to be supreme God. For (α) Christ is named by St. John the true God and eternal life, 1 John 5:20. (β) By St. Paul, the Son of God is called the great God. Tit. 2:13. (γ) By the same apostle, Christ is named God over all, blessed forever, Rom. 9:5. He is called the Lord from heaven, 1 Cor. 15:47; He is said to be Lord of all, Acts 10:36, and therefore Lord of heaven and earth, which is the description of the true God, Matt. 11:25; Lord of lords and King of kings. Rev. 17:14; 19:16.

(2) Divine personal names: Christ is called in Holy Scriptures, (a) God’s own Son, Rom. 8:32; having God as His own Father, John 5:18. (b) The only-begotten Son of the Father, John 1:14. (c) The Son existing in the bosom of the Father, John 1:18. (d) The first-begotten Son, Heb. 1:6. (e) The Son above angels, Heb. 1:5. (f) The Son equal to God the Father, John 15:17,18.

II. From Divine Attributes

For the Son of God is: (1) Eternal, Col. 1:17; Heb. 13:8; John 1:1, 14; Rev. 1:8. (2) Infinite and omnipresent, John 1:48; Matt. 18:20; 28:20. (3) Immutable, Ps. 102:27; Heb. 1:12. (4) Most holy, Dan. 9:24. (5) Omnipotent, Rev. 1:8; John 10:28. (6) Omniscient, John 21:17; 2:25. (7) Most happy and αυταρκεστατος [perfectly self-contented], John 16:15. (8) Most glorious, 1 Cor. 2:8; John 17:5.

III. The Divine Works of the Son, proving His deity, are either ad intra, as the active procession of the Holy Ghost, and the sending of the same (elsewhere discussed); or ad extra, since in the Scripture divine works ad extra are ascribed to Christ, the Son of God. From them His true deity is effectually proved. Moreover, there is ascribed to Him: (1) The creation of the world, Gen. 1:2; Ps 33:6; 102:25; Prov. 8:30; John 1:3; Col. 1:16; Heb. 1:10. (2) The preservation and governing of all things, John 5:17; 1 Cor. 8:6; Heb. 1:3. (3) The working of miracles, Ps. 72:18. (4) The redemption of the human race, Hos. 13:14; Zach. 9:11. (5) The preservation and protection of the Church, Matt. 16:18. (6) The raising of the dead, Job 19:25; John 6:39, 40; 11:25. (7) Salvation, Matt. 1:21.

IV. The final argument for the deity of Christ is derived from His divine worship and honor. These are ascribed to Him (1) in general, John 5:23; (2) specifically, Is. 45:23; Phil. 2:10; John 14:1; Matt. 28:19.”

(3) (I, 340): “The Deity of the Holy Ghost is proved:

I. From His divine names. For He is distinctly called Jehovah, 2 Sam. 23:2, רוח יהוה the Spirit of the Lord spake by me, cf. v. 2, and Acts 1:16; Is. 1:21; Ez. 1:3, etc., with Zech. 7:12; Luke 1:70; with 1 Pet. 1:11; 2 Pet. 1:21; Is. 6:8, 10, with Acts 28:25, sq., etc., etc., θεος, Acts 5:3, 4; 1 John 5:7, 9, etc., etc., κυριος, 2 Cor. 3:17; 1 Cor. 13:4, 5.

II. From essential divine attributes ascribed to Him; namely, Eternity, Heb. 9:14. Omnipotence, Is. 11:2. Luke 11:20; 1 Cor. 12:11. Omniscience, 1 Cor. 2:10-12. Goodness and mercy, Neh. 9:20; Ps. 103:11. Omnipresence, Ps. 139:7.

III. From divine works, such as the creation of the universe, Gen. 1:2; Job. 26:13; Ps. 33:6. Preservation, Job 33:4. The working of miracles, Acts 10:38. Add to these, works of grace and justice, of which Scripture speaks frequently.

IV. From divine worship, such as (a) Adoration, Is. 6:3; Acts 28:25 and 26. (b) Invocation, 2 Cor. 13:13; Rev. 1:4. (c) Faith in the Holy Ghost, Matt. 28:19.”