Understanding the Trinity

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Servant19 said:
I am happy to be corrected but if Christians believe that Jesus was uncreated and the Father was uncreated and the Holy Spirit is uncreated then I believe Chtistians are polytheistic

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Father, Son, and Holy Spirit are uncreated, one divinity, one essence, one being, the Most Holy Trinity. Jesus Christ, the Messiah, was created.

From the Catechism:

240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father in relation to his only Son, who is eternally Son only in relation to his Father: “No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him.” 64

242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is “consubstantial” with the Father, that is, one only God with him. 66 The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed “the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father”. 67

245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): “We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father.” 71 By this confession, the Church recognizes the Father as “the source and origin of the whole divinity”. 72 But the eternal origin of the Spirit is not unconnected with the Son’s origin: “The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature. . . Yet he is not called the Spirit of the Father alone,. . . but the Spirit of both the Father and the Son.” 73 The Creed of the Church from the Council of Constantinople confesses: “With the Father and the Son, he is worshipped and glorified.” 74

64 Mt 11-27
66 The English phrases “of one being” and “one in being” translate the Greek word homoousios, which was rendered in Latin by consubstantialis.
67 Niceno-Constantinopolitan Creed; cf. DS 150.
71 Nicene Creed; cf. DS 150.
72 Council of Toledo VI (638): DS 490.
73 Council of Toledo XI (675): DS 527.
74 Nicene Creed; cf. DS 150.
 
Vico said:
Father, Son, and Holy Spirit are uncreated, one divinity, one essence, one being, the Most Holy Trinity. Jesus Christ, the Messiah, was created.

From the Catechism:

240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father in relation to his only Son, who is eternally Son only in relation to his Father: “No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him.” 64

242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is “consubstantial” with the Father, that is, one only God with him. 66 The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed “the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father”. 67

245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): “We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father.” 71 By this confession, the Church recognizes the Father as “the source and origin of the whole divinity”. 72 But the eternal origin of the Spirit is not unconnected with the Son’s origin: “The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature. . . Yet he is not called the Spirit of the Father alone,. . . but the Spirit of both the Father and the Son.” 73 The Creed of the Church from the Council of Constantinople confesses: “With the Father and the Son, he is worshipped and glorified.” 74

64 Mt 11-27
66 The English phrases “of one being” and “one in being” translate the Greek word homoousios, which was rendered in Latin by consubstantialis.
67 Niceno-Constantinopolitan Creed; cf. DS 150.
71 Nicene Creed; cf. DS 150.
72 Council of Toledo VI (638): DS 490.
73 Council of Toledo XI (675): DS 527.
74 Nicene Creed; cf. DS 150.
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Thankyou Vico

So if Jesus Christ was created, He would either have to have had a Creator, OR, as Baha’is believe, He was the First Emanation from God’s Essence, co-eternal with it.

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Servant19 said:
Thankyou Vico

So if Jesus Christ was created, He would either have to have had a Creator, OR, as Baha’is believe, He was the First Emanation from God’s Essence, co-eternal with it.

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Jesus Christ has both human and divine natures: his human nature was created, and that includes the rational soul and his physical body, but his divine nature is uncreated.
 
Vico said:
Jesus Christ has both human and divine natures: his human nature was created, and that includes the rational soul and his physical body, but his divine nature is uncreated.
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So how is it that 3 uncreated, distinct Persons is not polytheism Vico?

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Servant19 said:
Hi openmind

There are several Truths written about the nature of the Major Prophets throughout history.

In Islam, Muhammad sees Himself as an equal to Jesus, but not the return of Jesus.
John the Baptist was the prophet Elijah but not the Messiah.

Baha’u’llah is the fulfilment of all religious expectations.
At the same time, He is a Prophet (making Him equal with Muhammad) and also the Word made flesh (making Him Jesus)

Baha’u’llah in His position as the “Sender of all the Prophets and the Revealer of all Their Books” has clarified the station of all the previous Prophets which are as yet unknown to mankind.

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The question was about the Bab - how can he be both the Mahdi and Jesus? Islamic tradition says they are two separate persons.Does Bahaism contradict Islam?

Also, whose religious expectations did Bahaullah fulfill? Muslims expect the Mahdi and Jesus. Christians expect only Jesus. Bab fulfills both expectations(according to you). So Bahaullah seems redundant.
 
Servant19 said:
I am happy to be corrected but if Christians believe that Jesus was uncreated and the Father was uncreated and the Holy Spirit is uncreated then I believe Chtistians are polytheistic

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You are mistaken, I made the point before monotheism should be defined according to the essence of God, not his persons.

But since we are polytheistic how is it you maintain we have the same God?
 
hasantas said:
Look at Bible Jesus allaways said Father send me or I asked from Father but Jesus did not say “we”(father, Son, Holy Spirit). There is no level in eternal so there can’t be a " the greatest godhead".

You say His will or His omniscience or His love so why do you not say their(Father, Son, Holy Spirit)?
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Well, actually, you are not correct about Jesus not using the word “we” or “us” to describe the Father, Son and Holy Spirit.
“I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.
(John 17: 20-25)
Click to expand...
 
Servant19 said:
So how is it that 3 uncreated, distinct Persons is not polytheism Vico?

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Click to expand...
It is a mystery of the Christian faith. There is one God, one substance, absolute simplicity, and only one divine will. Father, Son, and Holy Spirit are not three gods and are never apart. There is no real difference between Father, Son, and Holy Spirit, referred to the essence. Only by our thinking referred to opposite relation, there is a real difference.

St, Thomas Aquinas elaborated on the mystery in Summa Theologica,

Q 30, A 1.
Whether there are several persons in God?
**Objection 3: **
Further, Boethius says of God (De Trin. i), that “this is truly one which has no number.” But plurality implies number. Therefore there are not several persons in God.
**Reply to Objection 3: **
The supreme unity and simplicity of God exclude every kind of plurality of absolute things, but not plurality of relations. Because relations are predicated relatively, and thus the relations do not import composition in that of which they are predicated, as Boethius teaches in the same book.

Q 39, A1:

Article 1. Whether in God the essence is the same as the person?
I answer that,
The truth of this question is quite clear if we consider the divine simplicity. For it was shown above (Question 3, Article 3) that the divine simplicity requires that in God essence is the same as “suppositum,” which in intellectual substances is nothing else than person.

But a difficulty seems to arise from the fact that while the divine persons are multiplied, the essence nevertheless retains its unity. And because, as Boethius says (De Trin. i), “relation multiplies the Trinity of persons,” some have thought that in God essence and person differ, forasmuch as they held the relations to be “adjacent”; considering only in the relations the idea of “reference to another,” and not the relations as realities.

But as it was shown above (Question 28, Article 2) in creatures relations are accidental, whereas in God they are the divine essence itself. Thence it follows that in God essence is not really distinct from person; and yet that the persons are really distinguished from each other. For person, as above stated (29, 4), signifies relation as subsisting in the divine nature.

But relation as referred to the essence does not differ therefrom really, but only in our way of thinking; while as referred to an opposite relation, it has a real distinction by virtue of that opposition. Thus there are one essence and three persons.

To understand St. Thomas Aquinas comments on how relation does not import composition, one should understand something of Aristotle Metaphysics of Categories. Also that “there are only two ways of predicating in the divine, namely according to substance and according to relation.”

Aquinas Sent. I Q4 A3:
If, however, we consider the special nature of any class of, then any one of the other categories, in addition to anything, it implies an imperfection; has a proper reason in relation to the quantity of a subject; for quantity is the measure of substance, and quality is the disposition of substance, and thus in the case of all other things. Are removed the same way, from the divine preaching according to the logical intentions of genus, as they were removed, by the reason of the accident. If, however, let us consider the appearance of one of them, then some completive convey something of perfection according to the differences, for example, science, power, and the like. Hence these things are predicated of God according to the proper nature of the species and not according to their genus. Relation, for instance, even according to the logical intentions of genus, does not imply any dependence on the subject; in fact, is referred to something extra: in the divine character of the genus, and therefore they are to be found. For this reason, only two modes of predicating remain in God, that is, according to the goods, and also according to relation; for it is not in the genus of the species is due to a certain kind of content to preach, but to all mankind.
corpusthomisticum.org/snp1008.html

There are ten categories:
  • Substance - the fundamental entities are substances
  • Quality
  • Quantity
  • Relation - two fundamental relations: “said of” and “present in”
  • Where
  • When
  • Position
  • Having
  • Action
  • Passion
 
On this Feast day of St. Stephen, we remember his martyrdom when he proclaimed Jesus at the right hand of God. St. Stephen was filled the Holy Spirit, praising the Son of Man, but was stoned to death. Till today we proclaim One God, like St. Stephen.

In the NAME of the Father and of the Son and of the Holy Spirit, one God, forever and ever. Amen.:harp:

MJ
 
MartinJordan said:
On this Feast day of St. Stephen, we remember his martyrdom when he proclaimed Jesus at the right hand of God. St. Stephen was filled the Holy Spirit, praising the Son of Man, but was stoned to death. Till today we proclaim One God, like St. Stephen.

In the NAME of the Father and of the Son and of the Holy Spirit, one God, forever and ever. Amen.:harp:

MJ
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I join with you. We will celebrate First-Martyr and Archdeacon Stephen on Dec 27 (Byzantine Catholic) and the Synaxis of the Most Holy Mother of God on Dec 26.
 
Vico said:
Of course, but the Sun and Mirror do not describe the Christian Trinity. You posted #32:
  1. The Sun represents God who is Unknowable and unviewable
  2. The Rays of the Sun Represents the Holy Spirit of God, the life giving force
  3. The Mirror represents a Perfect unblemished Mirror who reflects God and the Holy Spirit
Click to expand...
Dear Vico - I had bowed out of this thread as we were rehashing old posts, then I considered how the Koran was the key to this subject and a true understanding of the Trinity.

If indeed God has given us Logical progression of Religion, then it was Muhammad, the Bab and Baha’u’llah that have given us this progression.

The Bab’s revelation was to close the doors on the Islamic revelation and open the doors to the Christ promised Revelation of the Kingdom of God on Earth. Thus the explanations of the Trinity in the Koran is paramount to then understanding the explanations of Baha’u’llah and His appointed successor Abdul’Baha.

This link to me gives a good balance of discussion on this issue and the two quoted passages following are summed like this; en.wikipedia.org/wiki/Islamic_view_of_the_Trinity

"There is also debate about whether this verse should be taken literally.[10] For example, Thomas states that verse 5:116 need not be seen as describing actually professed beliefs, but rather, giving examples of shirk (claiming divinity for beings other than God) and a “warning against excessive devotion to Jesus and extravagant veneration of Mary, a reminder linked to the central theme of the Qur’an that there is only one God and He alone is to be worshipped.”[1] When read in this light, it can be understood as an admonition, “Against the divinization of Jesus that is given elsewhere in the Qur’an and a warning against the virtual divinization of Mary in the declaration of the fifth-century church councils that she is ‘God-bearer’.”[1]

Three Qur’anic verses may directly refer to this doctrine. Possible Qur’anic references to the doctrine of “Trinity” are verses 4:171, 5:73, and 5:116.[1]
Code: 
    People of the Book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him. So believe in God and His messengers and do not speak of a 'Trinity'—stop, that is better for you—God is only one God, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust.
    — Qur'an, sura 4 (An-Nisa), ayat 171[3]

    Those who say, "God is the Messiah, son of Mary," have defied God. The Messiah himself said; "Children of Israel, worship God, my Lord and your Lord." If anyone associates others with God, God will forbid him from the Garden, and Hell will be his home. No one will help such evildoers. Those people who say that God is the third of three are defying [the truth]: there is only One God. If they persist in what they are saying, a painful punishment will afflict those of them who persist. Why do they not turn to God and ask his forgiveness, when God is most forgiving, most merciful? The Messiah, son of Mary, was only a messenger; other messengers had come and gone before him; his mother was a virtuous woman; both ate food. See how clear We make these signs for them; see how deluded they are.
    — Qur'an, sura 5 (Al-Ma'ida), ayat 72-75[4]

    And when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah ?'" He will say, "Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.
    — Qur'an, sura 5 (Al-Ma'ida), ayat 116[5]
A God set balance is set with these passages, without the Balance rejection is inevitable.

Regards Tony
 
TonyBS said:
Dear Vico - I had bowed out of this thread as we were rehashing old posts, then I considered how the Koran was the key to this subject and a true understanding of the Trinity.

If indeed God has given us Logical progression of Religion, then it was Muhammad, the Bab and Baha’u’llah that have given us this progression.

The Bab’s revelation was to close the doors on the Islamic revelation and open the doors to the Christ promised Revelation of the Kingdom of God on Earth. Thus the explanations of the Trinity in the Koran is paramount to then understanding the explanations of Baha’u’llah and His appointed successor Abdul’Baha.

This link to me gives a good balance of discussion on this issue and the two quoted passages following are summed like this; en.wikipedia.org/wiki/Islamic_view_of_the_Trinity

"There is also debate about whether this verse should be taken literally.[10] For example, Thomas states that verse 5:116 need not be seen as describing actually professed beliefs, but rather, giving examples of shirk (claiming divinity for beings other than God) and a “warning against excessive devotion to Jesus and extravagant veneration of Mary, a reminder linked to the central theme of the Qur’an that there is only one God and He alone is to be worshipped.”[1] When read in this light, it can be understood as an admonition, “Against the divinization of Jesus that is given elsewhere in the Qur’an and a warning against the virtual divinization of Mary in the declaration of the fifth-century church councils that she is ‘God-bearer’.”[1]

Three Qur’anic verses may directly refer to this doctrine. Possible Qur’anic references to the doctrine of “Trinity” are verses 4:171, 5:73, and 5:116.[1]
Code: 
    People of the Book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him. So believe in God and His messengers and do not speak of a 'Trinity'—stop, that is better for you—God is only one God, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust.
    — Qur'an, sura 4 (An-Nisa), ayat 171[3]

    Those who say, "God is the Messiah, son of Mary," have defied God. The Messiah himself said; "Children of Israel, worship God, my Lord and your Lord." If anyone associates others with God, God will forbid him from the Garden, and Hell will be his home. No one will help such evildoers. Those people who say that God is the third of three are defying [the truth]: there is only One God. If they persist in what they are saying, a painful punishment will afflict those of them who persist. Why do they not turn to God and ask his forgiveness, when God is most forgiving, most merciful? The Messiah, son of Mary, was only a messenger; other messengers had come and gone before him; his mother was a virtuous woman; both ate food. See how clear We make these signs for them; see how deluded they are.
    — Qur'an, sura 5 (Al-Ma'ida), ayat 72-75[4]

    And when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah ?'" He will say, "Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.
    — Qur'an, sura 5 (Al-Ma'ida), ayat 116[5]
A God set balance is set with these passages, without the Balance rejection is inevitable.

Regards Tony
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Wikipedia is not Theology. One can’t find Love in Wikipedia. Only the Holy Trinity is where you can find Love and Prayer at ALL times.

Also where is this Teaching that Mary is God? Let’s have the Traditional and structured argument from Islamic teaching and clear analysis from Islamic Discussions with Christian groups from days of growth of Islam.

MJ
 
Vico said:
I join with you. We will celebrate First-Martyr and Archdeacon Stephen on Dec 27 (Byzantine Catholic) and the Synaxis of the Most Holy Mother of God on Dec 26.
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Amen. I am with you in spirit as you celebrate. :highprayer:

God bless

MJ
 
Peter_Plato said:
Well, actually, you are not correct about Jesus not using the word “we” or “us” to describe the Father, Son and Holy Spirit.
Click to expand...
I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. John 17:20-25

Jesus did not talk about two gods but Jeus said Father has sent him so Father is in Jesus and Jesus is in them and they are in Jesus and God(us). Jesus used us to mean that Jesus was on the way of God so who obey Jesus they would be on the way of them(Jesus and God). Jesus was the way which go to God.

And look at how many times Jesus used “you” for God but not “we or us” and Jesus used “us” to describe the way of God which Jesus was on. Prophets are delegates and messengers of God on the world and Jesus was just that but nothing else!
 
Servant19 said:
I think this is a very big stretch of the meaning behind Jesus’s statement hasantas. Your clarification that God knew His Divine Plan from the very beginning is true, but Jesus is not referring to a Covenant or a Plan here, otherwise He would specify the Covenant.

There are much more direct ways for Jesus to say what you are implying here.

Prophets, as a principle, have visions. I have no doubt Abraham had a vision of Jesus’s Day.

.

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Click to expand...
That interpretation was mine and what about yours?
 
Vico said:
It is a mystery of the Christian faith. There is one God, one substance, absolute simplicity, and only one divine will. Father, Son, and Holy Spirit are not three gods and are never apart. There is no real difference between Father, Son, and Holy Spirit, referred to the essence. Only by our thinking referred to opposite relation, there is a real difference.

St, Thomas Aquinas elaborated on the mystery in Summa Theologica,

Q 30, A 1.
Whether there are several persons in God?
**Objection 3: **
Further, Boethius says of God (De Trin. i), that “this is truly one which has no number.” But plurality implies number. Therefore there are not several persons in God.
**Reply to Objection 3: **
The supreme unity and simplicity of God exclude every kind of plurality of absolute things, but not plurality of relations. Because relations are predicated relatively, and thus the relations do not import composition in that of which they are predicated, as Boethius teaches in the same book.

Q 39, A1:

Article 1. Whether in God the essence is the same as the person?
I answer that,
The truth of this question is quite clear if we consider the divine simplicity. For it was shown above (Question 3, Article 3) that the divine simplicity requires that in God essence is the same as “suppositum,” which in intellectual substances is nothing else than person.

But a difficulty seems to arise from the fact that while the divine persons are multiplied, the essence nevertheless retains its unity. And because, as Boethius says (De Trin. i), “relation multiplies the Trinity of persons,” some have thought that in God essence and person differ, forasmuch as they held the relations to be “adjacent”; considering only in the relations the idea of “reference to another,” and not the relations as realities.

But as it was shown above (Question 28, Article 2) in creatures relations are accidental, whereas in God they are the divine essence itself. Thence it follows that in God essence is not really distinct from person; and yet that the persons are really distinguished from each other. For person, as above stated (29, 4), signifies relation as subsisting in the divine nature.

But relation as referred to the essence does not differ therefrom really, but only in our way of thinking; while as referred to an opposite relation, it has a real distinction by virtue of that opposition. Thus there are one essence and three persons.

To understand St. Thomas Aquinas comments on how relation does not import composition, one should understand something of Aristotle Metaphysics of Categories. Also that “there are only two ways of predicating in the divine, namely according to substance and according to relation.”

Aquinas Sent. I Q4 A3:
If, however, we consider the special nature of any class of, then any one of the other categories, in addition to anything, it implies an imperfection; has a proper reason in relation to the quantity of a subject; for quantity is the measure of substance, and quality is the disposition of substance, and thus in the case of all other things. Are removed the same way, from the divine preaching according to the logical intentions of genus, as they were removed, by the reason of the accident. If, however, let us consider the appearance of one of them, then some completive convey something of perfection according to the differences, for example, science, power, and the like. Hence these things are predicated of God according to the proper nature of the species and not according to their genus. Relation, for instance, even according to the logical intentions of genus, does not imply any dependence on the subject; in fact, is referred to something extra: in the divine character of the genus, and therefore they are to be found. For this reason, only two modes of predicating remain in God, that is, according to the goods, and also according to relation; for it is not in the genus of the species is due to a certain kind of content to preach, but to all mankind.
corpusthomisticum.org/snp1008.html

There are ten categories:
  • Substance - the fundamental entities are substances
  • Quality
  • Quantity
  • Relation - two fundamental relations: “said of” and “present in”
  • Where
  • When
  • Position
  • Having
  • Action
  • Passion
Click to expand...
My apologies Vico, this does not clear up the reality that 3 uncreated, eternal, incomprehensible Persons is the definition of polytheism. It is the uncreatedness that is the critical and telling factor that this concept is man-made from my humble perspective…

.
 
MartinJordan said:
On this Feast day of St. Stephen, we remember his martyrdom when he proclaimed Jesus at the right hand of God. St. Stephen was filled the Holy Spirit, praising the Son of Man, but was stoned to death. Till today we proclaim One God, like St. Stephen.

In the NAME of the Father and of the Son and of the Holy Spirit, one God, forever and ever. Amen.:harp:

MJ
Click to expand...
Amen dear Martin!

We can all proclaim one God, but proclaiming Truth and reasonable Truth are two separate things 🙂

.
 
hasantas said:
That interpretation was mine and what about yours?
Click to expand...
It seems pretty clear hasantas, that major Prophets have a pre-existent reality.
The Word of God is eternal in nature, and Jesus being the Manifestation of that Word has expressed the eternal nature of His Divine aspect.

While the focus of Prophet Muhammad was to emphasise the human aspect of the Prophets of God, it does not mean that a Divine aspect did not exist.

When Prophet Muhammad was asked: “When did you become a Prophet?” he replied; “I was a Prophet when Adam was between the water and the mud -before he came into existence.”

.
 
Servant19 said:
My apologies Vico, this does not clear up the reality that 3 uncreated, eternal, incomprehensible Persons is the definition of polytheism. It is the uncreatedness that is the critical and telling factor that this concept is man-made from my humble perspective…
.
Click to expand...
You asked previously: “So how is it that 3 uncreated, distinct Persons is not polytheism Vico?”

A deity is either a natural or supernatural being. Person does not mean being so there are not multiple deities.
 
Vico said:
You asked previously: “So how is it that 3 uncreated, distinct Persons is not polytheism Vico?”

A deity is either a natural or supernatural being. Person does not mean being so there are not multiple deities.
Click to expand...
By “Person” does Catholicism mean “roles assumed”?
Like an actor assuming the role of 3 persons?

.
 
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