8d41e79b6bf2ed911672cebec65aaef136026f77626831775ed898054e3931c3

editorial-footnote

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origineel ID: ws-library-full-note:9f398c10ab1af1bfd342:cite_note-7 · status: processed_unreviewed · teksthash: e0481048abb630f9fe7980d1f59512ae71e1022b0cf9216acf78aa522d89e000 · 1,503 tekens

[The term “beginning” (principium), when referring to the relation of the Trinity, or of any person of the Trinity, to the creature, denotes creative energy, whereby a new substance is originated from nothing. This is the reference in chapter 13. But when the term refers to the relations of the persons of the Trinity to each other, it denotes only a modifying energy, whereby an existing uncreated substance is communicated by generation and spiration. This is the reference in chapter 14. When it is said that the Father is the “beginning” of the Son, and the Father and Son are the “beginning” of the Spirit, it is not meant that the substance of the Son is created ex nihilo by the Father, and the substance of the Spirit is created by the Father and Son, but only that the Son by eternal generation receives from the Father the one uncreated and undivided substance of the Godhead, and the Spirit by eternal spiration receives the same numerical substance from the Father and Son. The term “beginning” relates not to the essence, but to the personal peculiarity. Sonship originates in fatherhood; but deity is unoriginated. The Son as the second person “begins” from the Father, because the Father communicates the essence to him. His sonship, not his deity or godhood, “begins” from the Father. And the same holds true of the term “beginning” as applied to the Holy Spirit. The “procession” of the Holy Spirit “begins” by spiration from the Father and Son, but not his deity or godhood.—W.G.T.S.]

Versies (3)

Versie 57fac4cddcb861b9d465f0de37b3c2c295452e86b7987aeaa766d2bd9370d271

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Versie 831e2c5ea4766cc707f9eff845219e1d6d429ba9a33aa8a08af04e8230de89b2

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