The First One Hundred Years of the Church (Part 3)

Saul's conversion to Christianity is one of the most cherished and widely known stories we have from the book of Acts. Having obtained letters of introduction to the synagogues of Damascus from the High Priest at Jerusalem, Paul was on his way there to arrest Christians who were worshipping in the synagogues there (Acts 9:1-2). Along the way, we are informed that he was surrounded by a light and heard a voice from heaven (Acts 9:3-4). "Why are you persecuting me?" the voice demanded. "Who are you, Lord?" the shaken Saul asked. "I am Jesus, whom you are persecuting," came the reply. (Acts 9:4-5) Saul was instructed to proceed to Damascus, and that he would be told there what to do next. Saul, however, had been blinded by the encounter with Christ and apparently had to be led into the city by his traveling companions. (Acts 9:6-8)

Three days later, he was met there by a Christian named Ananias who was used by God to restore his sight and talk about his future. At first, having heard about Saul's intent to arrest Christian Jews within the city, Ananias had hesitated about accepting the assignment. Nevertheless, the Jesus who had appeared to him in a vision told him to "Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel." As a consequence, Ananias met with Paul and did everything that the Lord had instructed him to do. Afterwards, Saul was baptized and accepted into the community of believers and began proclaiming that Jesus was the Son of God. Later still, he returned to Jerusalem and was introduced to some of the apostles there by a Christian named Barnabas. (Acts 9:9-30)

Now, this Saul would go on to be known as the Apostle Paul and would be used by God to bring Gentiles into the Church (which was still wholly Jewish in composition). He would also go on to author of a number of letters to various Gentile congregations which would later be included in the canon of the New Testament. In fact, his first letter to the saints of Thessalonica is the oldest Christian writing available to us (written before the Gospels or any of the other writings of the New Testament). It is also important to note that Paul was a learned Pharisee prior to his conversion - a man well-versed in the Torah, Prophets, and Writings of the Hebrew Scriptures. Finally, it is equally important to remember that PAUL WAS A JEW - a member of the tribe of Benjamin, and a practitioner of the Jewish religion. (Romans 11:1, Philippians 3:5-6) Thus, we will shortly demonstrate that God used this learned Jew to bring the Gentiles to Christ and into the Church. Moreover, in doing so, Paul would transform the entire Church's understanding of the precise nature of what Jesus of Nazareth had actually done for them!

Nevertheless, before we get into Paul's story, it is important that we understand what Peter and the other original apostles had not yet accomplished. According to the Gospel of Matthew, Christ had instructed his disciples to "Go therefore and make disciples of all nations." (Matthew 28:19) Likewise, just before his ascension into heaven, he had instructed those same disciples that they would carry his message "to the ends of the earth." (Acts 1:8) Now, those original apostles had been very proficient in carrying the message about Christ to their Jewish brethren. However, it is important that we understand that there had NOT been any similar outreach to those outside of the Jewish community! Remember, the Church had been entirely Jewish up to this point, and those Christians had continued to fellowship and worship with non-believing Jews.

Jesus Christ, however, had been very clear about what he was doing and his vision for the future. He came to this earth to FULFILL the Law and the Prophets (Matthew 5:17) and to make God accessible to ALL of humankind (John 3:16-17). As has already been indicated, Jesus raised up Paul to underscore what Christ had accomplished and to take his message to the Gentiles. Even so, Christ had clearly not given up on his original apostles. Peter had been a leader within the Jewish community of Christians, and he was about to make very clear to him (and that part of the Church) that the Great Commission WOULD BE ACCOMPLISHED! Christ's Church would NOT be allowed to remain an insular and provincial community. Gentiles were going to be a part of his Church one way or another!

Toward that end, we read: "At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort, a devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God." (Acts 10:1-2) We are informed that Cornelius had a vision of an angel instructing him to invite Peter into his home. So, he sent two of his servants to the place where Peter was staying. (Acts 10:3-8)

In the meantime, Peter had been given a vision of his own. In the dream, Peter saw a large tarp lowered from the sky like a giant sack. Inside, there were animals and insects of various kinds - many of them "unclean" according to the book of Leviticus. Then Peter heard a voice telling him to "kill and eat." "By no means, Lord; for I have never eaten anything that is common or unclean," replied Peter. The voice boomed out again: "What God has made clean, do not call common." (Acts 10:9-16) Notice first, that Peter had "NEVER eaten anything that is common or unclean." After years of being a Christian, Peter was still observing the dietary laws of Torah - because that's what Jews did! Even so, we are informed that Peter was perplexed about the vision and its meaning (Acts 10:17)

Moreover, while he was contemplating these things, the men whom Cornelius had sent to him finally arrived. At the same time, the Spirit revealed their presence to him and told him to accompany them. "Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say," they told him. Peter invited them in, and the next day accompanied them to Caesarea." (Acts 10:17-23)

Continuing with the story, we read: "When Peter entered, Cornelius met him and fell down at his feet and worshiped him. But Peter lifted him up, saying, 'Stand up; I too am a man.' And as he talked with him, he went in and found many persons gathered. And he said to them, 'You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean. So, when I was sent for, I came without objection. I ask then why you sent for me.'” (Acts 10:25-29) Cornelius then proceeded to tell Peter about his own vision (Acts 10:30-33). "Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him," Peter replied (Acts 10:34-35). He then proceeded to explain to them the principle of salvation through Jesus Christ (Acts 10:36-43).

Cornelius and his household listened intently to everything that Peter was saying about Jesus. Then, we read: "While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. Then Peter declared, 'Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?' And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days." (Acts 10:44-48)

This was truly a momentous event in the history of the Church. The days of an exclusively Jewish sect were over. From that day forward, Gentiles would be targets of Christian evangelistic efforts and be welcomed into the community of believers. To be sure, Peter took some heat from some of the Jewish Christians for trafficking with Gentiles. However, after he explained what had happened, most of them simply rejoiced that God had made salvation available to the Gentiles. (Acts 11:1-18) The stage had now been set for what God intended to do with and through Paul.

The First One Hundred Years of the Church (Part 2)

Now, after accepting that Jesus was the promised Messiah, the first thing that this early and very Jewish Church had to confront which distinguished them from their non-believing Jewish brethren was how to finance the Church. The old Jewish priesthood and Temple had relied on the tithing system of Torah to support them, but the Church didn't have a devoted and reliable system for financing its activities. In the book of Acts, we read: "Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common." (Acts 4:32) Continuing, we are informed: "There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles' feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles' feet." (Acts 4:34-37) So, the voluntary generosity of the membership supplied the needs of the Church and financed its activities.

In this connection, however, it cannot be over emphasized that the Church was financed by voluntary contributions - in stark contrast to the compulsory system outlined by Torah to support the Temple and priesthood. Nevertheless, this same source informs us that God endorsed and encouraged this method of giving by way of a special miraculous event. In the very next chapter, we are informed that a married couple decided to sell a piece of land and give the proceeds to the Church. Unfortunately, they also decided to deceive the apostles about those proceeds and kept part of the money which they had received from the sale for themselves. The Holy Spirit, however, revealed what they had done to Peter; and when he confronted them, they both dropped dead on the spot! As we can well imagine, this event had a profound impact on the membership of the Church and encouraged both honesty and generosity in giving (Acts 5:1-11).

Once again, the author related that this period was marked by numerous miraculous healings by the apostles and growth in numbers. Also, we are informed that Christians were in the habit of gathering in the vicinity of Solomon's Portico, near the Temple complex (Acts 5:12-16). And, despite intense persecution by the religious leaders of the Jews, the apostles continued to boldly proclaim the good news about Jesus as the promised Deliverer (Acts 5:17-42).

Indeed, the young Church began to experience growing pains almost as fast as the number of believers increased. Apparently, the Greek-speaking members began complaining that their members were not being treated the same way as the native Jews of the congregation. To resolve these disputes, the Church appointed seven deacons to oversee the distribution, and two men named Stephen and Philip emerged as leaders of the group (Acts 6:1-6). Even so, we are informed that: "the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith." (Acts 6:7)

However, this tremendous growth did not come without a cost. Some of the Jews who heard Stephen's message accused him of speaking against God, Moses, the Temple, and the Law and hauled him before the Jewish religious leaders to answer their charges against him (Acts 6:8-15). As a consequence, we are told that the High Priest himself asked Stephen to explain his teachings. Nevertheless, Stephen calmly pointed out the hypocrisy of the Jewish authorities in dealing with both the Law and the Prophets, and that they had betrayed and murdered Jesus! Needless to say, the Jews were outraged by Stephen's message and promptly proceeded to stone him to death (Acts 7:1-60).

Now it happened that, among the mob who stoned Stephen, there was a young Jew from Tarsus named Saul - who felt inspired to begin persecuting the Christian Church. Indeed, we are informed by our source that Saul arrested Christians in their homes for contradicting the Jewish leadership and carried them off to prison (Acts 8:1-3)! And, although this persecution forced some of the Christians to flee from Jerusalem and Judaea, it did have the effect of spreading the message of Christ outside of the narrow confines to which it had previously been concentrated (Acts 8:4-40). Indeed, we are informed that Saul felt compelled to chase Christians all the way to Damascus (Acts 9:1-2)! Little did he or anyone else realize at the time, however, that God was about to use Saul to transform the Church into a global phenomenon. The days of the small insular community of Jewish believers were numbered!

The First One Hundred Years of the Church (Part 1)

Just before his ascension to heaven, Christ told his followers that they would "receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth." (Acts 1:8, ESV here and throughout this post) They then returned to Jerusalem and selected Matthias to take the place of Judas Iscariot (who had betrayed Christ and subsequently committed suicide). The book of Acts also informs us that the twelve apostles were joined by a number of women (including Christ's mother) and Christ's brothers, and that they were united in prayer and fellowship during this period (Acts 1:12-26).

According to the same source, the next great event in the history of the Church occurred on the Day of Pentecost. On that day, we read that "they were all together in one place." (Acts 2:1) While there, we are informed that "there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance." (Acts 2:2-4) Moreover, we are told that Jerusalem was hosting Jewish pilgrims from all over the world for this festival and that each of them heard the disciples speaking in their own language (Acts 2:5-11). Of course, this must have caused quite a stir among the folks who observed this phenomenon, because Peter was apparently compelled to explain what had happened (Acts 2:14-40). And, as a consequence of his explanation, we are informed that about three thousand people were added to the Church that day! (Acts 2:41)

Moreover, the source then proceeds to characterize the operation of this now rather large body of believers. We read that: "they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved." (Acts 2:42-47)

We should also note at this juncture that ALL of the saints (members of the Church) were practicing Jews. Hence, as Christ had done throughout his earthly ministry, they continued to observe the Jewish Sabbath, holy days, rituals, and practices related to ritual cleanliness. Indeed, the book of Acts makes this very clear and also informs us that they continued to focus on the Temple in Jerusalem and the synagogues of Judaea. In fact, in the very next chapter, we read: "Now Peter and John were going up to the temple at the hour of prayer, the ninth hour." (Acts 3:1) While there, we are told that Peter performed his first public miracle and healed a lame man who was in the habit of begging near one of the gates to the Temple grounds (Acts 3:2-10). Later, in this same account, we are informed that Peter gave an impromptu sermon in the area of Solomon's Portico (Acts 3:11-26).

Indeed, Peter's and John's activities in the environs of the Temple got them arrested and hauled before the Jewish council (Acts 4:1-22). And, although Peter and John were eventually released, it is important to this account to understand that these early leaders of the Church continued to think of themselves as Jews and to regard the Temple as a place of worship and gathering. It should also be noted that Jewish attempts to suppress preaching in Jesus' name only emboldened the apostles and early Church (Acts 4:23-31).

In the Image of God

Let us make human beings in our image, to be like us. - Genesis 1:26

So God created human beings in his own image. In the image of God, he created them; male and female he created them. - Genesis 1:27

What do those passages mean? How are we like God? What does it mean to be created in "his" image? Does it mean that God has the same form and shape as us? OR Does it imply something else?

The English word "image" is our translation of the Hebrew word "selem" which implies a shadow or phantom like resemblance to the original. In other words, similar but NOT an exact copy. Moreover, the English word "likeness" is our translation of the Hebrew word "demut" which suggests a resemblance or similitude. Again, it does NOT imply an exact copy of the original - only a likeness.

So, how are we like God or similar to "him"? Does God have human body parts? Does God have two arms, legs, eyes? Does God have internal organs? Does God have genitalia? Now, any serious student of the Bible knows that God has the ability to appear in human form, but is God bound by the form that defines us? Of course, we know that God is also portrayed in Scripture as a burning bush, fire, cloud, voice, etc. And, when we consider these things together, we come to the inescapable conclusion that God is not limited to the human form. Indeed, we do NOT want to be guilty of using these scriptures in Genesis to make God in OUR image/likeness!

We know that God is so far beyond humans in power, goodness, intellect, etc. as to make any comparison with the Almighty seem almost futile at first glance. And yet we have this passage from the book of Genesis which informs us that we were made in God's likeness. Again, we ask: HOW?

According to the Bible Hub article What is 'made in God's image'? this concept implies something beyond superficial appearance. We read there: "It encompasses aspects such as moral reasoning, creative capacity, intellect, and the ability to form relationships." Continuing, we read: "While not an exact copy of God, humanity shares attributes that reflect God’s character. This includes moral discernment (Romans 2:14–15), relational capacity (Genesis 2:18), and creativity (Exodus 31:2–5)."

Now, I have a great deal of respect for the folks at Bible Hub (my regular readers will have probably noticed by now that I use it quite frequently in the construction of my own posts), but I would like to point out some flaws in their reasoning in this instance. While I think that they are moving in the right direction in terms of answering this question, I see some problems with some of the things they mentioned as being shared attributes. We could argue, for instance, that some animals exhibit rudimentary moral reasoning (like love, loyalty, a sense of fairness). Likewise, we could say the same thing about intellect, reasoning, self-awareness, and relational capacity. For sure, man's abilities in this regard our vastly superior to those of animal kind, but even their limited capacities in these areas demonstrate that humankind is NOT unique in these characteristics.

What makes us unique from animal kind? What clearly separates us from them? What then is that quality that makes us like God? It is there in Bible Hub's list. It is creativity - imagination! The ability to imagine and bring into existence things which had not existed prior to our imagining and creating them! Sure, our creative powers are limited to the materials which God has supplied for us. They are, likewise, vastly inferior to God's ability to create from nothing. Nevertheless, even in our very limited capacity, in this respect, we are like God! In short, I believe it is this capacity to imagine things that do not already exist somewhere which makes us exist in God's image. What do you think?

Guest Post: Gregory of Nyssa on the Holy Trinity

Saint Gregory of Nyssa died about 385 CE. The following is an excerpt from the treatise he wrote about the Trinity and the Godhead.

https://www.newadvent.org/fathers/2904.htm 

What, then, is our doctrine? The Lord, in delivering the saving Faith to those who become disciples of the word, joins with the Father and the Son the Holy Spirit also; and we affirm that the union of that which has once been joined is continual; for it is not joined in one thing, and separated in others. But the power of the Spirit, being included with the Father and the Son in the life-giving power, by which our nature is transferred from the corruptible life to immortality, and in many other cases also, as in the conception of Good, and Holy, and Eternal, Wise, Righteous, Chief, Mighty, and in fact everywhere, has an inseparable association with them in all the attributes ascribed in a sense of special excellence. And so we consider that it is right to think that that which is joined to the Father and the Son in such sublime and exalted conceptions is not separated from them in any. For we do not know of any differences by way of superiority and inferiority in attributes which express our conceptions of the Divine nature, so that we should suppose it an act of piety (while allowing to the Spirit community in the inferior attributes) to judge Him unworthy of those more exalted. For all the Divine attributes, whether named or conceived, are of like rank one with another, in that they are not distinguishable in respect of the signification of their subject. For the appellation of the Good does not lead our minds to one subject, and that of the Wise, or the Mighty, or the Righteous to another, but the thing to which all the attributes point is one; and, if you speak of God, you signify the same Whom you understood by the other attributes. If then all the attributes ascribed to the Divine nature are of equal force as regards their designation of the subject, leading our minds to the same subject in various aspects, what reason is there that one, while allowing to the Spirit community with the Father and the Son in the other attributes, should exclude Him from the Godhead alone? It is absolutely necessary either to allow to Him community in this also, or not to admit His community in the others. For if He is worthy in the case of those attributes, He is surely not less worthy in this. But if He is less, according to their phrase , so that He is excluded from community with the Father and the Son in the attribute of Godhead, neither is He worthy to share in any other of the attributes which belong to God. For the attributes, when rightly understood and mutually compared by that notion which we contemplate in each case, will be found to imply nothing less than the appellation of God. And a proof of this is that many even of the inferior existences are called by this very name. Further, the Divine Scripture is not sparing in this use of the name even in the case of things incongruous, as when it names idols by the appellation of God. For it says, Let the gods that have not made the heavens and the earth perish, and be cast down beneath the earth ; and, all the gods of the heathen are devils ; and the witch in her incantations, when she brings up for Saul the spirits that he sought for, says that she saw gods 1 Samuel 28:13 . And again Balaam, being an augur and a seer, and engaging in divination, and having obtained for himself the instruction of devils and magical augury, is said in Scripture to receive counsel from God. Numbers xxii One may show by collecting many instances of the same kind from the Divine Scripture, that this attribute has no supremacy over the other attributes which are proper to God, seeing that, as has been said, we find it predicated, in an equivocal sense, even of things incongruous; but we are nowhere taught in Scripture that the names of the Holy, the Incorruptible, the Righteous, the Good, are made common to things unworthy. If, then, they do not deny that the Holy Spirit has community with the Father and the Son in those attributes which, in their sense of special excellence, are piously predicated only of the Divine nature, what reason is there to pretend that He is excluded from community in this only, wherein it was shown that, by an equivocal use, even devils and idols share?

But they say that this appellation is indicative of nature, and that, as the nature of the Spirit is not common to the Father and the Son, for this reason neither does he partake in the community of this attribute. Let them show, then, whereby they discern this diversity of nature. For if it were possible that the Divine nature should be contemplated in its absolute essence, and that we should find by appearances what is and what is not proper to it, we should surely have no need of other arguments or evidence for the comprehension of the question. But since it is exalted above the understanding of the questioners, and we have to argue from some particular evidence about those things which evade our knowledge , it is absolutely necessary for us to be guided to the investigation of the Divine nature by its operations. If, then, we see that the operations which are wrought by the Father and the Son and the Holy Spirit differ one from the other, we shall conjecture from the different character of the operations that the natures which operate are also different. For it cannot be that things which differ in their very nature should agree in the form of their operation: fire does not chill, nor ice give warmth, but their operations are distinguished together with the difference between their natures. If, on the other hand, we understand that the operation of the Father, the Son, and the Holy Spirit is one, differing or varying in nothing, the oneness of their nature must needs be inferred from the identity of their operation. The Father, the Son, and the Holy Spirit alike give sanctification, and life, and light, and comfort, and all similar graces. And let no one attribute the power of sanctification in a special sense to the Spirit, when he hears the Saviour in the Gospel saying to the Father concerning His disciples, Father, sanctify them in Your name.  So too all the other gifts are wrought in those who are worthy alike by the Father, the Son, and the Holy Spirit: every grace and power, guidance, life, comfort, the change to immortality, the passage to liberty, and every other boon that exists, which descends to us.

But the order of things which is above us, alike in the region of intelligence and in that of sense (if by what we know we may form conjectures about those things also which are above us), is itself established within the operation and power of the Holy Spirit, every man receiving the benefit according to his own desert and need. For although the arrangement and ordering of things above our nature is obscure to our sense, yet one may more reasonably infer, by the things which we know, that in them too the power of the Spirit works, than that it is banished from the order existing in the things above us. For he who asserts the latter view advances his blasphemy in a naked and unseemly shape, without being able to support his absurd opinion by any argument. But he who agrees that those things which are above us are also ordered by the power of the Spirit with the Father and the Son, makes his assertion on this point with the support of clear evidence from his own life. For as the nature of man is compounded of body and soul, and the angelic nature has for its portion life without a body, if the Holy Spirit worked only in the case of bodies, and the soul were not capable of receiving the grace that comes from Him, one might perhaps infer from this, if the intellectual and incorporeal nature which is in us were above the power of the Spirit, that the angelic life too was in no need of His grace. But if the gift of the Holy Spirit is principally a grace of the soul, and the constitution of the soul is linked by its intellectuality and invisibility to the angelic life, what person who knows how to see a consequence would not agree, that every intellectual nature is governed by the ordering of the Holy Spirit? For since it is said the angels do always behold the Face of My Father which is in heaven Matthew 18:10, and it is not possible to behold the person of the Father otherwise than by fixing the sight upon it through His image; and the image of the person of the Father is the Only-begotten, and to Him again no man can draw near whose mind has not been illumined by the Holy Spirit, what else is shown from this but that the Holy Spirit is not separated from any operation which is wrought by the Father and the Son? Thus the identity of operation in Father, Son, and Holy Spirit shows plainly the undistinguishable character of their substance. So that even if the name of Godhead does indicate nature, the community of substance shows that this appellation is properly applied also to the Holy Spirit. But I know not how these makers-up of all sorts of arguments bring the appellation of Godhead to be an indication of nature, as though they had not heard from the Scripture that it is a matter of appointment , in which way nature does not arise. For Moses was appointed as a god of the Egyptians, since He Who gave him the oracles, etc., spoke thus to him, I have given you as a god to Pharaoh Exodus 7:1 . Thus the force of the appellation is the indication of some power, either of oversight or of operation. But the Divine nature itself, as it is, remains unexpressed by all the names that are conceived for it, as our doctrine declares. For in learning that He is beneficent, and a judge, good, and just, and all else of the same kind, we learn diversities of His operations, but we are none the more able to learn by our knowledge of His operations the nature of Him Who works. For when one gives a definition of any one of these attributes, and of the nature to which the names are applied, he will not give the same definition of both: and of things of which the definition is different, the nature also is distinct. Indeed the substance is one thing which no definition has been found to express, and the significance of the names employed concerning it varies, as the names are given from some operation or accident. Now the fact that there is no distinction in the operations we learn from the community of the attributes, but of the difference in respect of nature we find no clear proof, the identity of operations indicating rather, as we said, community of nature. If, then, Godhead is a name derived from operation, as we say that the operation of the Father, and the Son, and the Holy Spirit is one, so we say that the Godhead is one: or if, according to the view of the majority, Godhead is indicative of nature, since we cannot find any diversity in their nature, we not unreasonably define the Holy Trinity to be of one Godhead.

But if any one were to call this appellation indicative of dignity, I cannot tell by what reasoning he drags the word to this significance. Since however one may hear many saying things of this kind, in order that the zeal of its opponents may not find a ground for attacking the truth, we go out of our way with those who take this view, to consider such an opinion, and say that, even if the name does denote dignity, in this case too the appellation will properly befit the Holy Spirit. For the attribute of kingship denotes all dignity; and our God, it says, is King from everlasting.  But the Son, having all things which are the Father's, is Himself proclaimed a King by Holy Scripture. Now the Divine Scripture says that the Holy Spirit is the unction of the Only-Begotten Acts 10:38, interpreting the dignity of the Spirit by a transference of the terms commonly used in this world. For as, in ancient days, in those who were advanced to kingship, the token of this dignity was the unction which was applied to them, and when this took place there was thenceforth a change from private and humble estate to the superiority of rule, and he who was deemed worthy of this grace received after his anointing another name, being called, instead of an ordinary man, the Anointed of the Lord: for this reason, that the dignity of the Holy Spirit might be more clearly shown to men, He was called by the Scripture the sign of the Kingdom, and Unction, whereby we are taught that the Holy Spirit shares in the glory and kingdom of the Only-begotten Son of God. For as in Israel it was not permitted to enter upon the kingdom without the unction being previously given, so the word, by a transference of the terms in use among ourselves, indicates the equality of power, showing that not even the kingdom of the Son is received without the dignity of the Holy Spirit. And for this reason He is properly called Christ, since this name gives the proof of His inseparable and indivisible conjunction with the Holy Spirit. If, then, the Only-begotten God is the Anointed, and the Holy Spirit is His Unction, and the appellation of Anointed points to the Kingly authority, and the anointing is the token of His Kingship, then the Holy Spirit shares also in His dignity. If, therefore, they say that the attribute of Godhead is significative of dignity, and the Holy Spirit is shown to share in this last quality, it follows that He Who partakes in the dignity will also partake in the name which represents it.

Guest Post: Saint Augustine Explains the Doctrine of the Trinity

All those Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father has begotten the Son, and so He who is the Father is not the Son; and the Son is begotten by the Father, and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, Himself also co-equal with the Father and the Son, and pertaining to the unity of the Trinity. Yet not that this Trinity was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized; nor that, on the day of Pentecost, after the ascension of the Lord, when there came a sound from heaven, as of a rushing mighty wind, the same Trinity sat upon each of them with cloven tongues like as of fire, but only the Holy Spirit. Nor yet that this Trinity said from heaven, You are my Son, whether when He was baptized by John, or when the three disciples were with Him in the mount, or when the voice sounded, saying, I have both glorified it, and will glorify it again; but that it was a word of the Father only, spoken to the Son; although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. This is also my faith, since it is the Catholic faith.

-from Book I, Chapter 4

St. Augustine of Hippo lived from 354-430 CE

Guest Post: Alexander of Alexandria on the Arian Heresy

 The following excerpts were found at Church Fathers: Epistles on Arianism. This selection is from Alexander of Alexandria (died in 326 CE) to the Biship of Constantinople.

4. But that the Son of God was not made from things which are not, and that there was no time when He was not, the evangelist John sufficiently shows, when he thus writes concerning Him: The only-begotten Son, who is in the bosom of the Father. John 1:18 For since that divine teacher intended to show that the Father and the Son are two things inseparable the one from the other, he spoke of Him as being in the bosom of the Father. Now that also the Word of God is not comprehended in the number of things that were created from things which are not, the same John says, All things were made by Him. For he set forth His proper personality, saying, In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and with out Him was not anything made that was made. John 1:1-3 For if all things were made by Him, how comes it that He who gave to the things which are made their existence, at one time Himself was not. For the Word which makes is not to be defined as being of the same nature with the things which are made; since He indeed was in the beginning, and all things were made by Him, and fashioned from things which are not. Moreover, that which is seems to be contrary to and far removed from those things which are made from things which are not. For that indeed shows that there is no interval between the Father and the Son, since not even in thought can the mind imagine any distance between them. But that the world was created from things which are not, indicates a more recent and a later origin of substance, since the universe receives an essence of this sort from the Father by the Son. When, therefore, the most pious John contemplated the essence of the divine Word at a very great distance, and as placed beyond all conception of those things that are begotten, he thought it not meet to speak of His generation and creation; not daring to designate the Creator in the same terms as the things that are made. Not that the Word is unbegotten, for the Father alone is unbegotten, but because the inexplicable subsistence of the only-begotten Son transcends the acute comprehension of the evangelists, and perhaps also of angels.

12. Concerning whom we thus believe, even as the Apostolic Church believes. In one Father unbegotten, who has from no one the cause of His being, who is unchangeable and immutable, who is always the same, and admits of no increase or diminution; who gave to us the Law, the prophets, and the Gospels; who is Lord of the patriarchs and apostles, and all the saints. And in one Lord Jesus Christ, the only-begotten Son of God; not begotten of things which are not, but of Him who is the Father; not in a corporeal manner, by excision or division as Sabellius and Valentinus thought, but in a certain inexplicable and unspeakable manner, according to the words of the prophet cited above: Who shall declare His generation?  Isaiah 53:8 Since that His subsistence no nature which is begotten can investigate, even as the Father can be investigated by none; because that the nature of rational beings cannot receive the knowledge of His divine generation by the Father. But men who are moved by the Spirit of truth, have no need to learn these things from me, for in our ears are sounding the words before uttered by Christ on this very thing, No man knows the Father, save the Son; and no man knows who the Son is, save the Father. Matthew 11:27 That He is equally with the Father unchangeable and immutable, wanting in nothing, and the perfect Son, and like to the Father, we have learned; in this alone is He inferior to the Father, that He is not unbegotten. For He is the very exact image of the Father, and in nothing differing from Him. For it is clear that He is the image fully containing all things by which the greatest similitude is declared, as the Lord Himself has taught us, when He says, My Father is greater than I. John 14:28 And according to this we believe that the Son is of the Father, always existing. For He is the brightness of His glory, the express image of His Father's person. Hebrews 1:3 But let no one take that word always so as to raise suspicion that He is unbegotten, as they imagine who have their senses blinded. For neither are the words, He was, or always, or before all worlds, equivalent to unbegotten. But neither can the human mind employ any other word to signify unbegotten. And thus I think that you understand it, and I trust to your right purpose in all things, since these words do not at all signify unbegotten. For these words seem to denote simply a lengthening out of time, but the Godhead, and as it were the antiquity of the only-begotten, they cannot worthily signify; but they have been employed by holy men, while each, according to his capacity, seeks to express this mystery, asking indulgence from the hearers, and pleading a reasonable excuse, in saying, Thus far have we attained. But if there be any who are expecting from mortal lips some word which exceeds human capacity, saying that those things have been done away which are known in part, it is manifest that the words, He was, and always, and before all ages, come far short of what they hoped. And whatever word shall be employed is not equivalent to unbegotten. Therefore to the unbegotten Father, indeed, we ought to preserve His proper dignity, in confessing that no one is the cause of His being; but to the Son must be allotted His fitting honour, in assigning to Him, as we have said, a generation from the Father without beginning, and allotting adoration to Him, so as only piously and properly to use the words, He was, and always, and before all worlds, with respect to Him; by no means rejecting His Godhead, but ascribing to Him a similitude which exactly answers in every respect to the Image and Exemplar of the Father. But we must say that to the Father alone belongs the property of being unbegotten, for the Saviour Himself said, My Father is greater than I. John 14:28 And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who has inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New. And besides, also, one only Catholic and Apostolic Church, which can never be destroyed, though all the world should seek to make war with it; but it is victorious over every most impious revolt of the heretics who rise up against it. For her Goodman has confirmed our minds by saying, Be of good cheer, I have overcome the world. John 16:33 After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body, of Mary Mother of God, who in the end of the world came to the human race to put away sin, was crucified and died, and yet did He not thus perceive any detriment to His divinity, being raised from the dead, taken up into heaven, seated at the right hand of majesty.