II. That the Father is begotten of no one; the Son of the Father; the Holy Ghost proceeds from Father and Son."}},"i":0}}]}" id="mwAeM"> "BookOfConcord.org". bookofconcord.org. Retrieved 2023-11-20. l with us according to the humanity; that He is in all respects like us, excepting sin; that He was begotten before the world out of the Father according to the deity, but that the same person was in the last< II. That the Father is begotten of no one; the Son of the Father; the Holy Ghost proceeds from Father and Son.
↑ "Is God the Son Begotten in His Divine Nature? | Reasonable Faith". www.reasonablefaith.org. Retrieved 2025-02-01. Tertullian is fond of analogies such as the sunbeam emitted by the sun or the river by the spring (8, 22) to illustrate the oneness of substance of the Son as He proceeds from the Father. The Son, then, is "God of God" (15). Similarly, the Holy Spirit proceeds from the Father through the Son (4). It seems that Tertullian would consider the Son and Spirit to be distinct persons only after their procession from the Father (7); but it is clear that he insists on their personal distinctness from at least that point. In the East theologians like Origen also adhered to the derivation of the divine Son from the Father, although they maintained, in contrast to Tertullian, that the begetting of the Logos from the Father did not have a beginning but is from eternity.
↑ Bunsen, Christian Carl J. freiherr von (1854). Christianity and mankind, their beginnings and prospects. Longmann. p.463.
↑ Buzzard, Sir Anthony; Hunting, Charles F. (2023-11-30). The Doctrine of the Trinity: Christianity's Self-Inflicted Wound. Rowman & Littlefield. p.248. ISBN978-1-4930-8346-6.
↑ Hartog, Paul A. (2010-02-01). The Contemporary Church and the Early Church: Case Studies in Ressourcement. Wipf and Stock Publishers. p.176-177. ISBN978-1-60608-899-9.
↑ Johnson, Keith. "What Would Augustine Say to Evangelicals Who Reject the Eternal Generation of the Son?". The Southern Baptist Seminary.
↑ "Systematic Theology (8 vols.)". www.logos.com. Retrieved 2025-01-13. Various passages imply the generation of the Son,—"the only begotten of the Father"; "the only begotten Son"; "the only begotten Son of God." On the basis of these and other terms the theological distinction is set forth to the effect that the Son is eternally generated. As "the firstborn of every creature" Christ is wholly unrelated to created beings, being, as He is, begotten before all created beings. This distinction between Christ and creation is profound, a mystery, since its realities are outside the range of human cognition. Christ is by generation and not by creation. He is the Creator of all things. Generation is not predicated of the Father or the Spirit. This feature is peculiar to the Son. It is not the result of any divine act, but has ever been from all eternity. The words of the Nicene Creed are: "The only begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father"; of the Athanasian: "The Son is from the Father alone; neither made, nor created, but begotten … generated from eternity from the substance of the Father" (cited by A. A. Hodge, Outlines of Theology, pp. 116, 118).
↑ "Is God the Son Begotten in His Divine Nature? | Reasonable Faith". www.reasonablefaith.org. Retrieved 2025-02-01. Biblically speaking, the vast majority of contemporary New Testament scholars recognize that even if the word traditionally translated "only-begotten" (monogenēs) carries a connotation of derivation when used in familial contexts—as opposed to meaning merely "unique" or "one of a kind" as many scholars maintain[3]—nevertheless the biblical references to Christ as monogenēs (Jn 1.1, 14, 18; cf. Rev 9.13) do not contemplate some pre-creation or eternal procession of the divine Son from the Father, but have to do with the historical Jesus's being God's special Son (Mt. 1.21-23; Lk. 1-35; Jn. 1.14, 34; Gal. 4.4; Heb. 1.5-6).[4] In other words, Christ's status of being monogenēs has less to do with the Trinity than with the Incarnation. This primitive understanding of Christ's being begotten is still evident in Ignatius's description of Christ as "one Physician, of flesh and of spirit, begotten and unbegotten (...) both of Mary and of God" (Ephesians 7). There is here no idea that Christ in his divine nature is begotten. Indeed, the transference by the Apologists of Christ's Sonship from Jesus of Nazareth to the pre-incarnate Logos has helped to depreciate the importance of the historical Jesus for Christian faith.
1 2 3 4 Bavinck, Herman (2004). Reformed Dogmatics: God and Creation. Translated by Bolt, John; Vriend, John. Grand Rapids, Michigan: Baker Academic. 2.308-310.
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