By Henry Aloysius Barry
CHAPTER VI. THE HOLY GHOST IS DISTINCT FROM THE FATHER AND THE SON.
The Sabbelianists were a tribe of heretics, who had their origin of Sabbelius, an African Presbyter, who came upon the world's scene in the third century. Their principle was to deny the truth of the statement that the Holy Ghost is distinct from the Father and the Son.
Sabbelianism does not accept in the Trinity a distinguishing of Persons. We might add, incidentally, that it aims, also, to slay the Incarnation, by making out this tremendous project of divine love to be nothing more than the manifestation of God in Christ, differing, therefore, not in kind, but in degree, only, from his union with other holy men. Let us look into the matter.
Our Lord says: "I and the Father are one," (St. John, x. 30.) We find, however, that the adjective "one" is framed in the neuter gender, the effect of which is the assertion of singleness of nature, that is to say, that there is but one divine nature. Put, on the other hand, the masculine gender upon the adjective "one" and it would be a contradiction to predicate it of the Three, for, employed in such fashion, it would come by a personal qualification. To say that the Trinity is one— neuter gender—would be, theologically speaking, correct. To declare that the Trinity is "one"—masculine gender—without adding the word God, would signify that the Trinity is one person. This is Sabbelianistic, and, of course, heretical; for, faith teaches us that there are three divine, really distinct Persons in one divine nature. God-head is single, simple, uncomposite in Its nature. It is indivisive, but not in such a way as not to exist in three divine Persons. Sabbelianism, precluding the mystery of the Trinity, runs together all the divine Persons into a single one. This heresy has, of course, like all blunders, its instructional features— intrinsically, of course. Is it not, to a certain extent, at least, true that we, in our prayers, ideas and conduct, jumble the Adorable Persons? In the confusion, the Holy Ghost is disrobed of His individuality or personality, and now what else is this but a sort of practical— unconscious, if you will, and, thanks to God, unintentional yet a practical—Sabbelianism. Its message to us individually is to be awake to the real, internal truth and to avoid any practice of Sabbelianism as well as the Sabbelian theory. The Sabbelians believed in God, as well as you and I do. It is the distinctiveness of Persons that precludes them from the pale. This would very naturally prompt us to give the Holy Ghost a distinct place in our ideas and devotions, both as a matter of faith, as from a standpoint of truth and justice. The truth of the distinctiveness of Persons has no end of Scriptural testimony. Our Lord calls attention to the fact that the Father and Himself are not the only persons: "But when the Paraclete shall come, Whom I shall send you from the Father, the Spirit of Truth Who proceedeth from the Father, He shall give testimony of Me." (St. John, xv, 26); "And I will ask the Father and He will give you another Paraclete, that He may abide with you forever." (xiv, 16.) Now, as if the spoken Word were not quite enough to set forth the mystery of the distinctiveness of Persons, we have the manifestation at the baptism of Our Lord with the visible corporeous appurtenances of the Holy Ghost impressively, yet picturesquely exhibited, in the distinct phenomenon of the dove, "and he saw the Spirit of God, descending as a dove." (Matt, iii, 16.) Then, again, nothing could be more formal or more clear than Our Lord's words, "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (xxviii, 19.) It should mean more to us in the future than it has in the past that Our Lord mentions so often the Third Person by His peculiar hypostatic or personal name. "But the Paraclete, the Holy Ghost, Whom the Father will send in My name, He will teach you all things and bring all things to your mind, whatever I shall have said to you." (Matt, xiv, 26.) St. Paul says: "I beseech ye therefore, brethren, through Our Lord, Jesus Christ, and by the charity of the Holy Ghost, that you assist me in your prayers for me to God." (Rom., xv, 30.).
CHAPTER VI. THE HOLY GHOST IS DISTINCT FROM THE FATHER AND THE SON.
The Sabbelianists were a tribe of heretics, who had their origin of Sabbelius, an African Presbyter, who came upon the world's scene in the third century. Their principle was to deny the truth of the statement that the Holy Ghost is distinct from the Father and the Son.
Sabbelianism does not accept in the Trinity a distinguishing of Persons. We might add, incidentally, that it aims, also, to slay the Incarnation, by making out this tremendous project of divine love to be nothing more than the manifestation of God in Christ, differing, therefore, not in kind, but in degree, only, from his union with other holy men. Let us look into the matter.
Our Lord says: "I and the Father are one," (St. John, x. 30.) We find, however, that the adjective "one" is framed in the neuter gender, the effect of which is the assertion of singleness of nature, that is to say, that there is but one divine nature. Put, on the other hand, the masculine gender upon the adjective "one" and it would be a contradiction to predicate it of the Three, for, employed in such fashion, it would come by a personal qualification. To say that the Trinity is one— neuter gender—would be, theologically speaking, correct. To declare that the Trinity is "one"—masculine gender—without adding the word God, would signify that the Trinity is one person. This is Sabbelianistic, and, of course, heretical; for, faith teaches us that there are three divine, really distinct Persons in one divine nature. God-head is single, simple, uncomposite in Its nature. It is indivisive, but not in such a way as not to exist in three divine Persons. Sabbelianism, precluding the mystery of the Trinity, runs together all the divine Persons into a single one. This heresy has, of course, like all blunders, its instructional features— intrinsically, of course. Is it not, to a certain extent, at least, true that we, in our prayers, ideas and conduct, jumble the Adorable Persons? In the confusion, the Holy Ghost is disrobed of His individuality or personality, and now what else is this but a sort of practical— unconscious, if you will, and, thanks to God, unintentional yet a practical—Sabbelianism. Its message to us individually is to be awake to the real, internal truth and to avoid any practice of Sabbelianism as well as the Sabbelian theory. The Sabbelians believed in God, as well as you and I do. It is the distinctiveness of Persons that precludes them from the pale. This would very naturally prompt us to give the Holy Ghost a distinct place in our ideas and devotions, both as a matter of faith, as from a standpoint of truth and justice. The truth of the distinctiveness of Persons has no end of Scriptural testimony. Our Lord calls attention to the fact that the Father and Himself are not the only persons: "But when the Paraclete shall come, Whom I shall send you from the Father, the Spirit of Truth Who proceedeth from the Father, He shall give testimony of Me." (St. John, xv, 26); "And I will ask the Father and He will give you another Paraclete, that He may abide with you forever." (xiv, 16.) Now, as if the spoken Word were not quite enough to set forth the mystery of the distinctiveness of Persons, we have the manifestation at the baptism of Our Lord with the visible corporeous appurtenances of the Holy Ghost impressively, yet picturesquely exhibited, in the distinct phenomenon of the dove, "and he saw the Spirit of God, descending as a dove." (Matt, iii, 16.) Then, again, nothing could be more formal or more clear than Our Lord's words, "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (xxviii, 19.) It should mean more to us in the future than it has in the past that Our Lord mentions so often the Third Person by His peculiar hypostatic or personal name. "But the Paraclete, the Holy Ghost, Whom the Father will send in My name, He will teach you all things and bring all things to your mind, whatever I shall have said to you." (Matt, xiv, 26.) St. Paul says: "I beseech ye therefore, brethren, through Our Lord, Jesus Christ, and by the charity of the Holy Ghost, that you assist me in your prayers for me to God." (Rom., xv, 30.).
