T
tonyfish58
Guest
Sorry but the question you posted is not what I read from those quotes.The continuing butchering of Saint Basil as if he were a bahai (and not one of the greatest trinitarian thinkers to help the church define its doctrine) seems to be a theme and so I will just post this quote from Saint Basil in order to demonstrate the equality of the father son and Holy spirit in his thought. This is from the same text our bahai friend has appealed to, I do not think he understands the concepts being talked about. What is the meaning of Hypostases and ousia and the confusion at the time of these words, because Hypostases was commonly used to indicate Ousia.
I would also quote this
- Transfer, then, to the divine dogmas the same standard of difference which you recognise in the case both of essence and of hypostasis in human affairs, and you will not go wrong. Whatever your thought suggests to you as to the mode of the existence of the Father, you will think also in the case of the Son, and in like manner too of the Holy Ghost. For it is idle to bait the mind at any detached conception from the conviction that it is beyond all conception. For the account of the uncreate and of the incomprehensible is one and the same in the case of the Father and of the Son and of the Holy Ghost. For one is not more incomprehensible and uncreate than another. And since it is necessary, by means of the notes of differentiation, in the case of the Trinity, to keep the distinction unconfounded, we shall not take into consideration, in order to estimate that which differentiates, what is contemplated in common, as the uncreate, or what is beyond all comprehension, or any quality of this nature; we shall only direct our attention to the enquiry by what means each particular conception will be lucidly and distinctly separated from that which is conceived of in common.
Do bahai believe that Christ sustains the universe? That Christ created the universe? No they do not.
- Now the proper way to direct our investigation seems to me to be as follows. We say that every good thing, which by God’s providence befalls us, is an operation, of the Grace which works in us all things, as the apostle says, “But all these works that one and the self same Spirit dividing to every man severally as he will.” 1 Corinthians 12:11 If we ask, if the supply of good things which thus comes to the saints has its origin in the Holy Ghost alone, we are on the other hand guided by Scripture to the belief that of the supply of the good things which are wrought in us through the Holy Ghost, the Originator and Cause is the Only-begotten God; for we are taught by Holy Scripture that “All things were made by Him,” John 1:3 and “by Him consist.” Colossians 1:17 When we are exalted to this conception, again, led by God-inspired guidance, we are taught that by that power all things are brought from non-being into being, but yet not by that power to the exclusion of origination. On the other hand there is a certain power subsisting without generation and without origination, which is the cause of the cause of all things. For the Son, by whom are all things, and with whom the Holy Ghost is inseparably conceived of, is of the Father. For it is not possible for any one to conceive of the Son if he be not previously enlightened by the Spirit. Since, then, the Holy Ghost, from Whom all the supply of good things for creation has its source, is attached to the Son, and with Him is inseparably apprehended, and has Its being attached to the Father, as cause, from Whom also It proceeds; It has this note of Its peculiar hypostatic nature, that It is known after the Son and together with the Son, and that It has Its subsistence of the Father. The Son, Who declares the Spirit proceeding from the Father through Himself and with Himself, shining forth alone and by only-begetting from the unbegotten light, so far as the peculiar notes are concerned, has nothing in common either with the Father or with the Holy Ghost. He alone is known by the stated signs.
"The Son, Who declares the Spirit proceeding from the Father through Himself and with Himself, shining forth alone and by only-begetting from the unbegotten light, so far as the peculiar notes are concerned, has nothing in common either with the Father or with the Holy Ghost’.
I see Baha’u’llah’s explanation of the Three Persons in One projecting from this and all the statements posted above.
Frame of Reference my Friend - Google that and one starts looking outside the box
Regards Tony