Ott's Fundamentals (Ep.05) - 1.2.1 to 1.2.8

Author Streamed Sunday October 10th, 2021

There are 18 episodes in the Live:Fundamentals series.

Streamed September 23rd, 2021

Ott's Fundamentals (Ep.02) - 1.1.1 to 1.1.7

Streamed September 19th, 2021

Ott's Fundamentals (Ep.01) - Introduction

From:Book 1, Part 2, Item 1to:Book 1, Part 2, Item 8of:Fundamentals of Catholic Dogmaby:Dr. Ludwig Ott

Under Construction

Under Construction

These YouTube transcripts are generated automatically and are therefore unformatted and replete with errors.
all right so i'm live i'm just going to pick up where i last left off which is at the beginning of part two the doctrine of the triune god section one the dogmatic formulation and positive foundation of the dogma of the trinity chapter one the anti-trinitarian heresies and the doctrinal decisions of the church one monarchianism at the end of the first century judaic heretics cyrenthus and the ebionites holding rigidly to the doctrine of one person in god denied the divinity of christ there's a reference given to saint irenaeus there against all heresies 126. according to the end excuse me towards the end of the second century the so-called monarchianists taught that there was there's a reference given to tertullian there if you want to look that up according to its attitude towards the person of jesus christ monarchianism falls into two main divisions a dynamic or adoptionist monarchianism teaches that christ is a mere man even although born in a supernatural manner from the holy ghost and of the blessed virgin at his baptism he was equipped by god with divine power in extraordinary measure the principal exponents of this erroneous doctrine were theodo theodotius of byzantium who brought this doctrine to rome in 190 and who was excommunicated from the paul of samosata bishop of antioch who was deposed as a heretic at a synod at antioch in the year 268 and bishop fotinus photinus of sirimium who was deposed by a synod of sirimium in 351 those are the principal exponents of two main divisions that was the first division the second division b patrick passionic or modalist monarchianism accepts the true divinity of christ but admits only one person in god by teaching that the father had become man in jesus christ the principal representatives of this pernicious teaching were noetis of smyrna against whom saint hippolytus wrote references given there and the asia minor confessor praxias you can see his work against praxium sibelius extended this false doctrine to the holy ghost excuse me to the holy ghost and taught that in god there was only excuse me in god there was one in greek prosopon actors masks or roles corresponding to his three different modes of revelation the uni personal god revealed himself as a father in creation as son in the redemption and as the holy ghost in the works of sanctification pope callistus who reigned from 217-222 excluded sibelius sibelianism was combated in a rather alexandrinian bishop dionysius the great at around 247 to 264 and was authoritatively condemned by pope dionysius who reigned from moving on with the heresies number two subordinationism in contrast to sibelian modalism subordinationism admits three different persons in god but denies the consubstantiality of the second and third persons with the father as a subject as a subsection of subordinationism we have a arianism the alexandrine presbyter arius who died in 336 taught that the logos does not exist from all eternity he is not generated from the father but is a creature of the father produced by him from nothing before all other creatures according to his essence he is unlike anomios hence the designation excuse me i had to deal with something there uh so arianism is teaching that uh the son is unlike the father is mutable and capable of development he is not in the proper and true sense god but only in the improper sense insofar as he in anticipation of his merits was adopted by the father as a son this erroneous doctrine was condemned at the first general counsel at nicaea in 325. the council drafted a creed which confesses jesus christ to be the son of god his generation from the substance of the father his true divinity and his the semiarians took up a middle position between the strict arianisms and homians and the defenders of the nicene creed the homusians they rejected the expression omo uscios because they believed that it favored sibelianism but admitted that the logos was similar to the father omios thus called either similar in all things or similar in nature or similar in nature is rendered in and therefore called macedonianism the new matomaki combaters against the spirit a sect of the semiarians which is said probably incorrectly to have been founded by the semi-aryan bishop macedonias who was deposed in 360 and died before sect extended the notion of subordinationism to the doctrine of the holy ghost by declaring the holy ghost to be a mere creature a mere ministering basing their argument on the strength of hebrews 1 14. against this error saint athanasius the great cappadocian fathers basil gregory naziensis gregory ignissa and didymus of alexandria defended the divinity of the holy ghost and his consubstantiality with the father and with the son macedonianism was condemned at the synod at alexandria in 362 under the presidency of saint athanasius at the second general council of constantinople in 381 and again at a roman synod in 382 under the presidency of pope damasus the council of constantinople was the council of constantinople made an important addendum to the nicene symbol and by ascribing divine attributes to the holy spirit asserted his divinity and so that nice seeing constantinople creed has as part of it it and in the holy spirit the lord and giver of life who proceedeth from the father who together with the father and the son is to be adored and glorified so we call it the nice scene created but it's really a nice see no moving on now another heresy number three the christian commentator on aristotle johannes filoponos who died about 565 identified nature and person and thus came to monophysitism and in the doctrine of the trinity to the three divine persons are according to him three individuals of the godhead as three men are three individuals of the species man thus he would replace the numerical unity of the divine nature by a mere specific unity be ruslin a canon of compien who died about 1120 was a nominalist according to him the individual alone possesses reality he therefore taught that the three divine persons were three separate or something like that excuse my latin which are connected with one one another morally only through the agreement of will and power just as three angels or three human souls might be his teaching was combated by saint anselm of canterbury and condemned at a synod at song gilbert of poitiers who died in 1154 according to his opponents for example bernard of clare clairvaux posited a real difference between deus and divinitas and a real difference between the divine persons and the divine essence so that there would result a quaternity in god three persons plus godhead this teaching which is not obvious in gilbera's writings was rejected at the council of reems in 1148 in the presence di the abbot of joachim of fiore who died in 1202 conceived the unity of the three divine persons as a collective unit his teaching was rejected at the fourth lateran council and the teaching of peter lombardus which he had attacked was solemnly approved and finally e anton gunter who died in 1873 taught that the absolute determined itself three times successively in a process of self-development as thesis antithesis and synthesis i wonder where i got that crazy idea the divine substance he asserted is thus trebled or i would say tripled the three substances are then attracted through consciousness to one another interesting heresies surrounding the doctrine of the trinity and our fourth and final heresy is number four protestantism you may have heard of this one protestantism has a familiar ring to it although luther contested the traditional trinitarian terminology he held fast to belief in the trinity some references are given there if you want to look those up the subjectivism preached by him however led finally to his denial of the dogma of the trinity who died in 1604 from its basic rationalistic attitude expounded a strict unitary concept of god which did not admit of a plurality of divine persons it declared christ to be a mere man the holy ghost an impersonal divine the newer rationalistic theology holds generally to the traditional terminology but sees in the three persons only the personification of the divine attributes such as might wisdom and goodness according to harnack the christian concept of the trinity developed from the palemuk polemic between christianity and judaism at first only the duplex formula god and christ existed as antithesis to god and moses later the holy ghost was added so they've just outlined a very brief outline some of the protestant errors concerning the trinity section two the doctrinal decisions of the church in god there are three persons the father the son and the holy ghost each of the three persons possesses the one numerical divine essence that's a dogma it's a defeated dogma so i'll read it again in god there are three persons the father the son and the holy ghost each of the three persons possesses the one numerical divine essence that's a de fide dogma refer to the divine being which is the same for the father the son and the holy ghost while the terms hypostasis and person refer to the three owners or bearers of note 1 the oldest authoritative doctrinal formulation of the church's belief in the trinity is the apostles creed which in the form of the ancient roman baptismal symbol served as the basis of catechumenal catechumenical instruction and as a baptismal confession of faith since the second century it is based on the trinitarian formula of baptism see matthew 28 19 2 a letter of pope dionysius who reigned from 259 to 268 quote of epoch making significant end quote and we have a reference to shiban gottolshere number 687. so a letter of pope dionysius or epoch making significance to bishop dionysius of alexandria rejected sibelianism three the nicene creed which arose out of the defensive struggle against arianism specially stressed the true divinity of the sun and his consubstantiality homusi for the symbolum nisseyano they sayo constantinople creed the authoritative doctrinal confession of faith of the second general council of constantinople in 381 which arose out of the defense of struggle against arianism and macedonianism stresses side by side with the godhead of the son also five a roman synod under pope damasus in 382 offers a summarized condemnation of the ancient anti-trinitarian errors the athanasian creed athanasian creed which stems not from saint athanasius but from an unknown latin author of the fifth or sixth century contains in very clear and readable form a synopsis of the teaching of the church on the incarnation and the trinity against civilianism it lays particular stress on the trinity against trinitaria trinity terrorism on the numerical unity seven the most complete formulation of the doctrine of the trinity in a creed since the times of the fathers is found in the symbol of the 11th synod of toledo in 675 which is composed mosaic like out of texts from the fathers above all from saint augustine saint fulgenetius saint isidore of seville and of former sinnets especially that of the sixth synod of toledo in 638 eight of significance in the church formulation of the trinity dogma in the middle ages are the fourth lateral fourth lateran council in 1215 which rejected the trithistical error of joachim of fiore and the council of florence which in the decretum projectis in 1441 gave a summarized comprehensive exposition of the doctrine of the trinity which can be regarded as the keystone of the dogmatic development nine in later times there is the doctrinal assertion of pope pius vi from the bull torum fidei 1794. in which he rejects the expression used by the synod of bistoya quote deus unus in tribus personas distinctus on account of its endangering the notion of the absolute simplicity of the divine essence and declares that it is more correct to say deus unus in tribus personas okay let's see if we can figure this out together deus deus wow that's subtle that's a subtle change change one letter to clarify my latin i don't have any latin skills so i can't tell you what that difference of that one letter a change from a u to an i is i will just for fun google it quickly this thing ooze versus this thing i'm not sure if i can be able to find and the only thing i've discovered uh with a really quick search is that distinct deuce is a plural form of distinct and distinctives must be the singular moving on now chapter two proof of the existence of the trinity from scripture and 1 the old testament section 3 indications of the trinity of god in the old testament as the old testament revelation is but a shadowy picture of the new testament see hebrews 10 1. so in the old testament there is no clear communication of the mystery of the trinity but merely one god often speaks in the plural plural form of himself genesis 1 26 says let us make man to our image and likeness end quote compare genesis 3 22 and 11 7 the fathers understood these passages in the light of the new testament revelation to mean that the first person was addressing the second person or the second the third person compare saint irenaeus against all heresies the reference is there the plural form may be explained with more probability as the plural of majesty which is really two the angel of the lord in the theophanies of the old covenant is called yahweh el and elohim and reveals himself as elohim and yahweh by this it is indicated that there are two persons who are god one who sends and one who is sent compare genesis 16 7-13 exodus 3 2-14 the older fathers understood isaiah 9 6 and in malachi 3 1 the logos the latter fathers especially saint augustine and the schoolman held that the logos here revealed himself three the messianic prophecies postulate a distinction of persons in god insofar as they distinguish god and the son of god psalm 2 7 reads quote the lord hath said to me thou art my son this day i have begotten thee end quote isaiah 9 6 quote the government is upon his shoulder and his name shall be called wonderful counselor god the mighty the father of the world to come the prince of peace end quote isaiah 35 4 says quote god himself will come and will save you end quote compare psalm 109 1-3 44-7 and isaiah 7 14 emmanuel equals god with us and mike michael is that micah 5 12 must be micah 5 12. it seems to be the older spelling of anyway sorry for the delay mica five two okay the sapiential books or books of wisdom i guess the sapiential books represent the divine wisdom as an hypostasis side by side with god it has proceeded from god according to proverbs 8 24 and following it has proceeded from god from all eternity and cooperates in the creation of the world 22 to 8 and in the light of the new testament revelation john 1 1 and following hebrews 1 3 one may well see in the wisdom of the old testament a pointer to the divine 5 the old testament frequently speaks of the quote spirit of god unquote or of the quote holy ghost unquote but this is to be understood not but by this by this is to be understood not a divine person but a quote but quote a power proceeding from god which gives life bestows strength illuminates and impels toward the good end quote that quote by someone by the name of p heinisch and then we have a whole lot of biblical references given if you want to look those up in the light of new testament revelation many of these passages were referred by the fathers and the six it was believed that one might perhaps be entitled to see an indication of the three divine persons in the light of the new testament revelation in the trisagion in isaiah 6 3 and in the threefold sacrificing in numbers 623 and following it must be it must be born in mind however that in the old testament the treble number is an expression of intensification in psalm 32 6 besides yahweh his word and his spirit are mentioned and in wisdom 9 17 his wisdom and holy spirit the word the wisdom and the spirit are here however not mentioned as single persons but as powers of god the attempts to derive the christian concept of the trinity from the late jewish theology or from the jewish hellenistic doctrine of the logos of philos have failed the quote memra yahweh end quote that is the word of god and the quote holy ghost unquote are in jewish theology not divine persons side by side with yahweh but circumlocutions of the name of yahweh the logos of philo is the instrument of god in the creation of the world although he is called the firstborn son of god and a second god he is still to be conceived as a personification of the divine power only he is essentially different from the and here he has here we end with a quote the logos of filo is basically the epitome of the power of god working in the world even if he often appears as a person but the logos of saint john is the eternal consubstantial son of god two the new testament section four the trinitarian formulae 1 the evangelists a in the narrative of the annunciation the angel according to saint luke 1 35 says quote the holy ghost shall come upon thee and the power of the most high shall overshadow thee and therefore also the holy and therefore also the holy who shall be born of thee shall be called the son of holy ghost is rendered in the greek although the saints in greek the greek variations of this word means holy puma in french puma comes from that three persons are named the all highest the son of the all highest and the holy ghost however on account of the neutral form of the greek word pneuma and of the absence of the article the fact that the holy ghost is a distinct person does not clearly emerge but its implications are clear if we compare this passage with acts 1 8 in which the holy ghost and his action are different are differentiated acts 1 8 says quote but you shall receive the power of the holy ghost b the theophany after the baptism of jesus is regarded as a revelation of the trinity matthew 3 16 and following says quote he saw the spirit of god um and then it's in the different uh gospels so i'll start that quote again without going to the parenthesis quote he saw the spirit of god descending as a dove and coming upon him and behold a voice from heaven saying this is my beloved son in whom i am well pleased and quote the speaker is god the father jesus is the son of god in fact the only one and therefore the true and proper son of god for the words quote beloved son unquote in biblical language mean usually the quote only son end quote compare genesis 22 2 12 16. and mark 12 6. the holy ghost appears under a special symbol as an independent personal essence side by side with the father and see in his solemn address at the last supper jesus promises another helper paracletus the holy ghost or the spirit of truth whom he himself and the father would john 14 16 says quote and i will ask the father and he shall send you another paraclete that he may abide with you forever and quote compare saint john 14 26 and 15 26 the holy spirit who is sent is clearly distinguished as a person from the father and the son who sent him the appellation paracletus and the activities attributed to him teaching giving witness presuppose his d the mystery of the trinity is most clearly manifested in the mandate of jesus to go and baptize matthew 28 19 says quote going therefore teachi all nations baptizing them in the name of the father and of the son and of the holy ghost amen it doesn't say how man i just said that by habit end quote that there are here three distinct persons emerges as regards the father and the son from their relative from the fact that he is completely coordinated to the two persons which would not be if spirit here meant merely an essential attribute the unity of essence of the three persons is indicated in the singular form quote in the name singular in the name and end quote rendered in greek ice the geniuses of the passage excuse me the genuineness of the passage is guaranteed by the unanimous tradition of all manuscripts and translations two a saint peter uses a trinitarian formula of blessing in the introduction of his first letter 1 peter 1 1 and following says quote to the chosen strangers according to the foreknowledge of god the father unto the sanctification of the spirit unto obedience and to sprinkling of the blood of jesus christ end quote be saint paul concludes the second letter to the corinthians with the trinitarian blessing to corinthians 2 corinthians 13 13 says quote the grace of the lord jesus christ and the charity of god and the communication of the holy ghost be with you all end quote see saint paul counts three different kinds of gifts of the spirit and ascribes them to three donors the spirit the lord that is to say christ and god one first corinthians 12 4 and following says quote there are diverse there are diversities of graces but the same spirit and there are diversities of ministries but the same lord and there are diversities of operations but the same god who worketh all things end quote the substantial unity of the three persons is indicated by the fact that the same works in five two are appropriated to the spirit alone compare ephesians 1 3 3-14 chosen by god the father redeemed through the blood of christ signed with the holy spirit and ephesians 4 46 one spirit one lord one god d the tri personality and the unity of essence in god is most perfectly expressed in the so-called comma eonaim on john 5 7 and following quote they are three who give testimony in heaven the father the word and the holy ghost and these three are one and there are three that give testimony on earth the genuineness of the words in brackets however is subject to the gravest doubts as they are missing in all the creep greek biblical manuscripts up to the 15th sorry up until the 5th century there's a correction in the herata they're missing from all the greek biblical manuscripts up to the 5th century in all the oriental translations also in the oldest and best vulgate manuscripts and are not used by the greek and latin fathers in the great trinitarian controversies of the 4th and 5th centuries the passage is first found in the writings of the spanish heretic priscillian who died in 385 though in a radical form from the end of the 5th century on they as they have been adopted in the official vulgate editions and have been used by the church for centuries they may be regarded as an expression of the church's teaching further they enjoy a status as a testimony of tradition even if the passage be not a genuine constituent part of the vulgate it is nevertheless authentic that is free from error dogmatically in the year 1897 the congregation of the inquisition declared that the genuineness of the passage could not with certainty be denied or doubted in recent times the doubts concerning its authenticity have grown and the holy office in 1927 declared that after careful examination of the whole circumstances its genuineness could be denied so here we have uh an issue that i'm that's very near and dear to my heart as a catholic okay we know that the sacred deposit of faith includes not only tradition but the bible the sacred scriptures we also know as i love to harp on about that we do not have in our possession the original autographs meaning the original writings by those men who were the secondary authors the instruments of god and the books the 73 books in the bible we don't have them we don't have the original bible we have translations we have manuscripts and we have uncertainty about many many things but if you review what i just read here this this review it and think about it what does it mean what does it mean that we know with certainty the dogmas that come from the sacred deposit of faith we know with certainty but we don't know what the bible says one pope affirmed that they cannot be doubted and then a later pope said upon careful examination of the whole circumstance it is possible to doubt or deny the genuineness of those passages okay because they crept in in the fifth century or what is the one constant what is the one immutable divine that stays the course it's the dogma the dogmas of the church so it warrants careful consideration and deep meditation if you're a catholic if you're a non-catholic christian either this question of and on the other side of the question the biblical research biblical scholarship the manuscripts the translations the lost autographs the question of authenticity the question of genuineness the question of certainty so the vulgate editions that are approved are approved on the basis of the it's the church who declares this questionable part of scripture this passage that's controversial it conforms with the dogmas of the church so we'll let it ride in the official vulgate i view it as reading the authentic teaching of the church the constant teaching of the it's approved by the church the teachings contained are approved and so when if and when we discover other manuscripts or there's research that for whatever reason leads us to change our perspective on the authenticity of any particular translation or any particular manuscript or the way broken manuscripts are pieced okay if there's a change that comes about my faith is not in jeopardy because my faith does not rest on the manuscript because the manuscripts are not the original autographs my faith rests rather on the church's teaching which is free from error dogmatically right that's the authentic truth that we have thanks to mother church i want to see how much further i need to go here i've got quite a bit left i'll see what i can i'm not sure how much further i'm gonna get section five the new testament doctrine of god the father one the fatherhood of god in the derived sense holy writ often speaks of the fatherhood of god in a derived or metaphorical sense the triune god is the father of created things above all of creatures endowed with reason by virtue of their creation natural order and especially their elevation to the state of grace and kinship with god in the supernatural order but there are a bunch of references given biblical references look those up at your leisure if you're so inclined number two the fatherhood of god in a true and proper sense revelation teaches that there is also in god a fatherhood in the true and proper sense which belongs to the first person only and which is the model of god's fatherhood of man and of all created paternity see ephesians 3 14 and following jesus referred to god as god as his father in a unique and exclusive sense when he speaks of the father in heaven he says either quote my father unquote or quote thy father unquote or when appropriate quote your father unquote but never quote our father unquote and then in parenthesis we have a little note here explaining that the quote our father unquote is not jesus prayer for himself but the prayer of his disciples compare matthew 6 9 and parenthesis assertions of jesus which testify to his identity of essence with the father prove also that his sonship and the fatherhood of god are to be understood in a proper physical sense and here that use of the word physical is very technical uh sense technical usage that i've discovered only in this book i haven't seen it so assertions of jesus which testify to his identity of essence with the father prove also that his sonship and the fatherhood of god are to be understood in a proper physical sense compare matthew 11 27 which says quote and no one knoweth the son but the father neither doth anyone know the father but the son and he to whom it shall please the son to reveal him end quote john 10 30 says quote i and the father are one end quote john 5 26 says quote for as the father hath life in himself so ha so he have given to the son also to have life in himself end quote saint john calls jesus the only begotten son of god saint paul the only son of god john 1 14 says quote and we saw his glory the glory as it were of the only begotten of the father end quote and john 1 18 says quote the only begotten god who is in the bosom of the father he hath declared him and quote compare john 3 16 1 john 4 9 romans 8 32 says quote that spared not even his own son end quote compare romans 8 3 john 5 18 which says quote hereupon therefore the jews sought the more to kill him because he said god was his father making himself equal six the section six the new testament one the joanine doctrine of the logos a the logos according to saint john is neither an attribute nor an impersonal power of god but a person this is indicated in the absolute designation o logos where o is the definite article this is indica i'll start that again this is indicated in the absolute designation logos and is clearly expressed in the words quote the word was with god end quote rendered in greek hollow on the preposition with expresses that logos was side by side with god therefore not in god and coordinated to god compare mark 9 19 the assertion in 5 2 reads quote he came unto his own and in the word became flesh can only refer to b the logos is a different person from god the father o theos this follows from the fact that the logos was with god and notably from the identification of the logos with the only begotten son of yeah so i've just realized i made a little bit of a blunder i've been reading v v 14. i've been reading that as roman numeral 5 14. so please forgive me for that when i've said uh above i said v14 now 514 that was actually verse 14. so here i correct my error and i'll just continue retroactively we'll just let those errors sit as they are so we have verse 14 which says quote and we saw his glory the glory as it were of the only begotten of the father end quote compare verse 18. therefore between father and son there is a relative opposition see the logos is a divine person verse 1 says quote and the word was god the true deity of the logos is implied also by the divine attributes of the creation of the world ascribe to quote all things were made by him verse three and of eternity quote in the beginning was the logos verse one the logos also appears as god in that he is that he is represented as the originator of the supernatural order insofar as he as the light is the dispenser of truth verse 4 and following and as the life the dispenser of the supernatural life of grace verse 12 and verse 14 quote full of grace and two the pauline doctrine of the identity of christ's image and likeness with god hebrews 1 3 calls the son of god the quote brightness of the glory and figure of the substance of god end quote compare ii corinthians 4 4 colossians 1 15 and following the designation of the designation of christ as the reflection of the glory of god i guess that voxisword means it comes the reflection of the glory of god so and a pav so we hear about these uh great doxologies because it's giving glory to god so the designation of christ as a reflection of the glory of god indicates the similitude of essence or the identity of essence of christ with god the father quote light of light end quote the expression quote figure of the substance of god end quote indicates also the personal independence of christ side by side with the father and that figure of the substance of god that must mean substance so character of the hypostasis that that here is meant not a created but a truly divine image of god the father is shown by the divine attributes which are ascribed to the son of god the creation and preservation of the world it's purification by him from sin he's sitting at the right hand of god verse 3 section 7 the new testament teaching concerning god the holy ghost even if the word pneuma in individual passages of holy writ means the spiritual nature of god or an impersonal divine power still it may be shown from numerous passages that the holy ghost is a divine person distinct from the father and from the son a the holy ghost is a real person this is testified to by the trinitarian formula of baptism matthew 28 19 the name peraclitus helper representative which belongs to a person only see john 14 16 26 15 15 26 16 7. compare 1 john 2 1 in which jesus christ is called our paracletus representative advocate with the father and by the fact that personal attributes are ascribed to the holy ghost for example the teaching of truth for example john 14 16 and 16 13 the giving of testimony for christ john 15 26 the knowledge of the mysteries of god one corinthians first corinthians 2 10 the forecasting of future events john 16 13 and acts 21 11 the installation of bishops acts 20 28. b the holy ghost is a person distinct from the father and from the son this is attested by the trinitarian formula of baptism the appearances of the holy spirit at the baptism of the appearance singular the appearance of the holy spirit at the baptism of jesus under a special symbol and especially the parting discourses of jesus in which the holy ghost is distinguished as one who is given or sent from the father and the son who send him john 14 16 26 15 26 see the holy ghost is a divine person the name holy ghost and the name god are used alternately acts 5 3 and following quote ananias why has satan tempted thy heart that thou shouldst lie to the holy ghost thou hast not lied to men but to god end quote compare first corinthians 3 16 6 19 and following in the trinitarian formula of baptism the holy ghost is made equal to the father and to the son who are truly god again divine attributes are ascribed to the holy ghost the holy ghost possesses the fullness of knowledge he teaches all truth presages future things john 16 13 searches the innermost secrets of god first corinthians 2 10 and has inspired the prophets in the old covenant to second peter 1 21 and compare acts 1 16 the divine power of the holy ghost is revealed in the miracle of the incarnation of the son of god luke 1 35 matthew 1 20 and in the miracle of pentecost luke 24 49 acts 2 2-4 the divine holy ghost is the divine distributor of grace first corinthians 12 11 and the grace of justification in the baptism john 3 5 and in the sacrament of penance john 20 22 compare romans 5 5 and galatians 4 6 and 5 22 section 8 the new testament doctrine of the numerical unity of the divine nature in the three persons the biblical teaching of the trinity of the persons and god can be reconciled with a basic biblical doctrine of the unicity of the divine nature see mark 12 29 first corinthians 8 4 ephesians 4 6 1st timothy 2 5 only if the three divine persons subsist in one single nature so the biblical teaching of the trinity persons from god can be reconciled with a biblical basic biblical doctrine of the unicity of the divine nature only if the three divine persons subsist in one i and the father are as men whatever that is i guess that means one so that we call him one that we say one frees us from arius the aryan heresy and that we say liberates us from sebelianism that he said one preserves us from arianism oh sorry i'm trying to translate and here it is the translations right here that he said one preserves us from arianism that he said we are preserves us from interesting the father and i are one the fact that he said one preserves us from arianism the fact he said we are the church's term for the numerical which was sanctioned by the council of nicaea in 325. the kaba the kappadosians use the formula one essence three by which they understand the unity of essence in the sense of numerical i've been going for about an hour i'm 3 tradition and section 9 the testimony of tradition for the trinity of god so we did the old testament we did the new testament we looked at the heresies and i've got a new of indicating how much ground i cover book and number now i forget what i call it let's see if i can actually call this up i had a slightly different nomenclature for how i was parsing these episodes but i simplified it to book part and item so today we went from to okay let me see in the table of bear with me this video is basically over you can stop now if you don't want to see me so i went on page 59 so we went from here on page 50. book one part two item one which was the heresies to go through but i ended up with item 9 the testimony of the tradition i i read item eight i read basically book one part two items one through eight today and the next session i'll do book one part two item nine through whatever that's my new way of parsing it so that's more of a note to self than anything else but uh i do appreciate you being here listening i hope you'll pray for me and mine i'm praying for you and yours all my listeners so that's it take care of yourselves and we that's it take care of yourselves and we will talk very soon god bless