sodaseller
DIS Veteran
- Joined
- Mar 11, 2004
- Messages
- 2,701
I wasn't comparing the speakers but the listeners - note the lead in -"About "choosing sides" and claiming not to understand" - those listeners chose sides through their feigned claim not to understand. Try to avoid the same path. But in the event your confusion is not duplicitous, which I doubt, consubstantiality is caputered by this part of the Creedhokiefan33 said:Hey, for all who understood it the first time, or at least think they did, fantastic for you, here's your smily face![]()
That scripture references what Jesus said, not what you said, unless, of course, you're claiming to be Jesus![]()
So, I ask again, just so I can be sure that I understand what you meant by the post in question - did you mean what I summarized it to mean?
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
of one Being with the Father.
That section of the Creed refuted, among other heresies, Ariansim. New Advent summarizes the Arian heresy as follows:
Such is the genuine doctrine of Arius. Using Greek terms, it denies that the Son is of one essence, nature, or substance with God; He is not consubstantial (homoousios) with the Father, and therefore not like Him, or equal in dignity, or co-eternal, or within the real sphere of Deity.
The Arians had a good argument based upon the greater weight of scripture, notwithstanding the first chapter of John.
Some of the scripure that Arius relied upon is summarized by one commentator as follows:
An aside for a humorous take on the heresy from a former protégé when addressing the material.As stated above, Scripture had called the Son "God," and apparently considered him to be equal with the Father.[13] At the same time, however, even a cursory glance at the New Testament reveals that Jesus himself claimed to be inferior to, and distinct from God. At John 20:17, he tells Mary Magdalene that the Father is his God; he specifically says in John 14:28 that "the Father is greater than I;" he claims imperfect knowledge; he could not do things by himself, and apparently disclaimed moral perfection as well.[14]
Arius drew upon these passages to demonstrate that, although the Son should indeed be called "God," since he was inferior to the Father, he was "God" in name only. With Christ's inferiority as his starting point, Arius then put into motion his supreme argument from one of his most important 'proof-texts,' Proverbs 8:22. Here, God's Wisdom says, "The Lord created me as the beginning of his work." For Arius, then, God the Father had created the Son, who then became a "secondary God" or a "subservient God."[15] The Father and the Son were indeed 'one,' but in moral perfection only, and were certainly not identical in being.[16] In other words, Arius had effectively solved the issue of Christ's divinity by placing him with the 'created' beings.
A favorite Arian proof text was the Christological hymn of Philippians 2:6-9:
Who, though he was in the form of God,
did not regard equality with God as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death --
even death on a cross.
Therefore God also highly exalted him
and gave him the name that is above every name.
Here they stressed the rewards the Son received for being obedient. How could the Son advance in position, they asked, if he was fully God and incapable of change?
He adopted a screen name - "ouisadaddy", a great play on words on the controversy.
The ultimate point is that you are claiming scripture as the sole source of truth, which was especially ironic in discussing the interrelated Trinity/consubstantiality issue that you were attacking Belle on in your very Pharasaic way (with similar motives, I might add), when that heresy was defeated and true Doctrine defined more on the basis of tradition than scripture, which is why your brand of fundamentalism is heretical in and of itself. Left only to our reading of individual reading of Sacred Scripture, we are too weak to avoid lapses

