Steven Avery
Administrator
From:
The Witness of God is Greater
https://drive.google.com/file/d/1YxGsgMJVzjWcabaS8QDRl-Gnia4EwseL/view
===================================
De Trinitate Libr Duodecim - Authorship uncertain discussed elsewhere. Most are now thought to be in the late fourth century. The last one, Book X, is likely fifth century.
===================================
● Bk I.50
In conclusion: although the names of the Divine Persons are implied in the passages of Scripture mentioned above, nevertheless it must always be evident that for all three the validity of the only name of the divinity is proved. In the same way, this doctrine is illustrated in this other passage of Scripture. In it, quite clearly, the names of the Divine Persons are expressed, and together the unique name of the divine nature is confirmed, since this is precisely how John the Evangelist expresses himself in his letter: "There are three who bear witness in heaven: the Father and the Word and the Holy Spirit, and in Christ Jesus they are one."
(De Trinitate Book 1 : CCSL 9:14)
Ps.-Athanasius/ps.-Eusebius Vercellensis, De Trinitate I, CCSL 9:14 (cf. PL 62:243): “
===================================
This one only counts as an allusion.
● Bk I.55
And for the same reaction every time it is a question of People they are designated with personal names; whereas, instead, when we speak of divinity, a unique name is referred to; in fact the term "we are" clearly indicates in plural form the names of the Persons. Therefore, the expression "they are one" must refer only to the deity, while the other expression "they are three" refers to the name of the Persons. It follows that "three" constitute one, or even that "one thing is all three."
(De Trinitate Book 1 : CCSL 9:15)
===================================
● Bk I.69
And yet, if it is true that the Father and the Son and the Holy Spirit are one in the divinity, I beg you to bring me the proofs of the Law. You have already heard the evangelist John, in his epistle, testifies so perfectly: "They are three who bear witness in heaven, the Father and the Word and the Spirit, and in Christ Jesus they are one." (1 John 5: 7) 61 [70]. Certainly, it must be held as a basis that in the divinity, as to their unique and complete essence, they are one, while in the names of the Persons there are three. And then, in order for you to be well informed through all that I previously explained, I intended to demonstrate that in the fullness of the divinity of the Father and of the Son and of the Holy Spirit a division or difference of any kind is not admissible.
(De Trinitate Book 1; CCSL 9:19)
Ps.-Athanasius/ps.-Eusebius Vercellensis, De Trinitate I, CCSL 9:19 (cf. PL 62:246):
Porson claims this one (the quotation at the end of the first book) is not in the the old Paris nor Cologne editions. And falsely claims that the shorter reading is much better connected.
===================================
● Bk V.46.
But the Holy Spirit exists in the Father, and in the Son, and in himself, 47. just as John the Evangelist testifies so perfectly in his Epistle: “And these three are one” (1 Jn 5.7). Moreover, why is it called one, if anything concerning it is divided into parts? And why is it called one, if anything concerning it is perceived in different ways? 48. And how, O heretic, are the three one, if the substance is divided or separated in them? Or how are they one, if one is placed above another? Or how are the three one, if there are different divinities in them? How are they one, if there is not in them a united, eternal fullness of divinity? Moreover, just as a single fullness has no division at all into any part, is not a united fullness of divinity unable to be spoken of as having a greater or lesser part?
(De Trinitate Book 5 : CCSL 9:76-77; Translated by Dr. Jake Lake, 2018)
Porson claims this one (the quotation .. in the fifth) is not in the the old Paris nor Cologne editions. And falsely claims that the shorter reading is much better connected.
===================================
● Bk VII.10.
Why is it that with this name one finds that God is everywhere honored? Certainly, because in this very name of the Trinity baptism is celebrated in the unity of divinity. Why do you read that the evangelist John stated that "three is one thing" (I John 5: 7), if you then mean that they exist with different natures? How can you assert that there is the gift of a single baptism, according to the testimony of Scripture, if then you assert that different natures are in them? And why do you celebrate a regular baptism according to the rite, and then, in professing the only name of the Trinity, blaspheme?
(De Trinitate Book 7 : CCSL 9:94-95)
===================================
● Bk X
Heretic:
It is established in my heart that you are not ignorant to the superior, reasonable and true exposition. But for the consummation of faith, I ask you to explain, why the persons and names are divided, when there is one substance of Father, and Son, and Holy Spirit?
Athanasius:
Do you not know that the Father is one God, and the Son is one God, and the Holy Spirit is one God? It is one Name, because one is Their Substance. Which is why also John says in his epistle: There are Three who give testimony in heaven, Father, Word and Spirit, and They are One [unum, neuter] in Christ Jesus. Yet not one [unus, masculine], because not one is Their Person. Surely, can it be understood otherwise that if the Father is truly One [unus] who begets, He must not be the same also who is begotten by Himself? And if the Son is One [unus] who does not beget, He must not be the Father? And that the Holy Spirit, who is nor Father nor Son, must be a different Person, if He is in addition referenced as one who neither begets nor is born?
(Heretics questions, the response of Catholics : On the Trinity, Book 10; Translated by Jeroen Beekhuizen, correspondence, March 2020)
Ps.-Athanasius, De Trinitate X, CCSL 9:145 (cf. PL 62:297)
==========
https://drive.google.com/file/d/1YxGsgMJVzjWcabaS8QDRl-Gnia4EwseL/view
The Witness of God is Greater
https://drive.google.com/file/d/1YxGsgMJVzjWcabaS8QDRl-Gnia4EwseL/view
===================================
De Trinitate Libr Duodecim - Authorship uncertain discussed elsewhere. Most are now thought to be in the late fourth century. The last one, Book X, is likely fifth century.
===================================
● Bk I.50
In conclusion: although the names of the Divine Persons are implied in the passages of Scripture mentioned above, nevertheless it must always be evident that for all three the validity of the only name of the divinity is proved. In the same way, this doctrine is illustrated in this other passage of Scripture. In it, quite clearly, the names of the Divine Persons are expressed, and together the unique name of the divine nature is confirmed, since this is precisely how John the Evangelist expresses himself in his letter: "There are three who bear witness in heaven: the Father and the Word and the Holy Spirit, and in Christ Jesus they are one."
(De Trinitate Book 1 : CCSL 9:14)
Ps.-Athanasius/ps.-Eusebius Vercellensis, De Trinitate I, CCSL 9:14 (cf. PL 62:243): “
===================================
This one only counts as an allusion.
● Bk I.55
And for the same reaction every time it is a question of People they are designated with personal names; whereas, instead, when we speak of divinity, a unique name is referred to; in fact the term "we are" clearly indicates in plural form the names of the Persons. Therefore, the expression "they are one" must refer only to the deity, while the other expression "they are three" refers to the name of the Persons. It follows that "three" constitute one, or even that "one thing is all three."
(De Trinitate Book 1 : CCSL 9:15)
===================================
● Bk I.69
And yet, if it is true that the Father and the Son and the Holy Spirit are one in the divinity, I beg you to bring me the proofs of the Law. You have already heard the evangelist John, in his epistle, testifies so perfectly: "They are three who bear witness in heaven, the Father and the Word and the Spirit, and in Christ Jesus they are one." (1 John 5: 7) 61 [70]. Certainly, it must be held as a basis that in the divinity, as to their unique and complete essence, they are one, while in the names of the Persons there are three. And then, in order for you to be well informed through all that I previously explained, I intended to demonstrate that in the fullness of the divinity of the Father and of the Son and of the Holy Spirit a division or difference of any kind is not admissible.
(De Trinitate Book 1; CCSL 9:19)
Ps.-Athanasius/ps.-Eusebius Vercellensis, De Trinitate I, CCSL 9:19 (cf. PL 62:246):
Porson claims this one (the quotation at the end of the first book) is not in the the old Paris nor Cologne editions. And falsely claims that the shorter reading is much better connected.
===================================
● Bk V.46.
But the Holy Spirit exists in the Father, and in the Son, and in himself, 47. just as John the Evangelist testifies so perfectly in his Epistle: “And these three are one” (1 Jn 5.7). Moreover, why is it called one, if anything concerning it is divided into parts? And why is it called one, if anything concerning it is perceived in different ways? 48. And how, O heretic, are the three one, if the substance is divided or separated in them? Or how are they one, if one is placed above another? Or how are the three one, if there are different divinities in them? How are they one, if there is not in them a united, eternal fullness of divinity? Moreover, just as a single fullness has no division at all into any part, is not a united fullness of divinity unable to be spoken of as having a greater or lesser part?
(De Trinitate Book 5 : CCSL 9:76-77; Translated by Dr. Jake Lake, 2018)
Porson claims this one (the quotation .. in the fifth) is not in the the old Paris nor Cologne editions. And falsely claims that the shorter reading is much better connected.
===================================
● Bk VII.10.
Why is it that with this name one finds that God is everywhere honored? Certainly, because in this very name of the Trinity baptism is celebrated in the unity of divinity. Why do you read that the evangelist John stated that "three is one thing" (I John 5: 7), if you then mean that they exist with different natures? How can you assert that there is the gift of a single baptism, according to the testimony of Scripture, if then you assert that different natures are in them? And why do you celebrate a regular baptism according to the rite, and then, in professing the only name of the Trinity, blaspheme?
(De Trinitate Book 7 : CCSL 9:94-95)
===================================
● Bk X
Heretic:
It is established in my heart that you are not ignorant to the superior, reasonable and true exposition. But for the consummation of faith, I ask you to explain, why the persons and names are divided, when there is one substance of Father, and Son, and Holy Spirit?
Athanasius:
Do you not know that the Father is one God, and the Son is one God, and the Holy Spirit is one God? It is one Name, because one is Their Substance. Which is why also John says in his epistle: There are Three who give testimony in heaven, Father, Word and Spirit, and They are One [unum, neuter] in Christ Jesus. Yet not one [unus, masculine], because not one is Their Person. Surely, can it be understood otherwise that if the Father is truly One [unus] who begets, He must not be the same also who is begotten by Himself? And if the Son is One [unus] who does not beget, He must not be the Father? And that the Holy Spirit, who is nor Father nor Son, must be a different Person, if He is in addition referenced as one who neither begets nor is born?
(Heretics questions, the response of Catholics : On the Trinity, Book 10; Translated by Jeroen Beekhuizen, correspondence, March 2020)
Ps.-Athanasius, De Trinitate X, CCSL 9:145 (cf. PL 62:297)
==========
https://drive.google.com/file/d/1YxGsgMJVzjWcabaS8QDRl-Gnia4EwseL/view
Last edited: