19b The Doctrine is a Mystery.
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, Psa 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, 155because 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, Psa 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 áóùìáôïò, 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; 156nevertheless 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; Gen 35:7; Deu 5:26; Jos 24:19; 2Sa 7:23; Job 35:10; Psa 149:2; Isa 44:2; Isa 54:5; Jer 10:10; Jer 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; Gen 3:22; Gen 11:7; Isa 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; Exo 16:7; Exo 34:5-6; Num 14:21; 2Sa 5:24; 2Sa 7:11; Psa 45:7; Psa 110:1; Jer 23:5-6, Jer 33:15; Dan 9:17; Hos 1:7; Zec 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. Psa 2:7; Psa 72:17; Pro 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. Exo 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; Exo 31:1, Exo 31:3; 2Sa 23:2; Psa 33:6; Isa 42:1; Isa 48:16; Isa 61:1; Isa 63:7; Hag 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. Num 6:23-26; Deu 6:4; Psa 42:1-2; Psa 67:6-7; Isa 33:22; Jer 33:2; Dan 9:19.
(c) From the Trisagion of the angels. Isa 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. 157(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 1Jn 5:7. (2) From the wonderful theophany at the baptism of Christ, where three persons of the Godhead are manifested. Mat 3:16-17. (3) From the solemn formula of baptism given by Christ Mat 28:19. But we cannot be baptized åéò ïíïìá 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, Isa 61:1, Isa 61:8; Adonai, Isa 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; John 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, 1Ti 3:16; Heb 2:14; John 1:14; 1Jn 4:2-3. (c) To the divine names, epithets are annexed, by which He is declared to be 158supreme God. For (á) Christ is named by St. John the true God and eternal life, 1Jn 5:20. (â) By St. Paul, the Son of God is called the great God. Tit 2:13. (ã) By the same apostle, Christ is named God over all, blessed forever, Rom 9:5. He is called the Lord from heaven, 1Co 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, Mat 11:25; Lord of lords and King of kings. Rev 17:14; Rev 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, John 1:14; Rev 1:8. (2) Infinite and omnipresent, John 1:48; Mat 18:20; Mat 28:20. (3) Immutable, Psa 102:27; Heb 1:12. (4) Most holy, Dan 9:24. (5) Omnipotent, Rev 1:8; John 10:28. (6) Omniscient, John 21:17; John 2:25. (7) Most happy and áõôáñêåóôáôïò [perfectly self-contented], John 16:15. (8) Most glorious, 1Co 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; Psa 33:6; Psa 102:25; Pro 8:30; John 1:3; Col 1:16; Heb 1:10. (2) The preservation and governing of all things, John 5:17; 1Co 8:6; Heb 1:3. (3) The working of miracles, Psa 72:18. (4) The redemption of the human race, Hos 13:14; Zec 9:11. (5) The preservation and protection of the Church, Mat 16:18. (6) The raising of the dead, Job 19:25; John 6:39-40; John 11:25. (7) Salvation, Mat 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, Isa 45:23; Php 2:10; John 14:1; Mat 28:19.”
(3) (I, 340): “The Deity of the Holy Ghost is proved:
I. From His divine names. For He is distinctly called Jehovah, 2Sa 23:2, øåç éäåä the Spirit of the Lord spake by me, cf. v. 2, 159and Acts 1:16; Isa 1:21; Eze 1:3, etc., with Zec 7:12; Luk 1:70; with 1Pe 1:11; 2Pe 1:21; Isa 6:8, Isa 6:10, with Acts 28:25, sq., etc., etc., èåïò, Acts 5:3-4; 1Jn 5:7-9, etc., etc., êõñéïò, 21Co 3:17; 1Co 13:4-5.
II. From essential divine attributes ascribed to Him; namely, Eternity, Heb 9:14. Omnipotence, Isa 11:2. Luk 11:20; 1Co 12:11. Omniscience, 1Co 2:10-12. Goodness and mercy, Neh 9:20; Psa 103:11. Omnipresence, Psa 139:7.
III. From divine works, such as the creation of the universe, Gen 1:2; Job 26:13; Psa 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, Isa 6:3; Acts 28:25-26. (b) Invocation, 2Co 13:13; Rev 1:4. (c) Faith in the Holy Ghost, Mat 28:19.”