Page 81 - Bible Writers Theology Original

The Oneness of God ♦ 65 • His feet (Isaiah 66;1; Matthew 5:35; Psalm 110:1; Zechariah 14:4)
• His Spirit (Job 33:4; Psalm 139:7-8; Job 27:3; 32:8; Romans 8:9-11; Matthew 3:16)
• His finger (Luke 11:20; Exodus 8:19; Psalm 8:3; Exodus 31:18; Mark 7:33; John 8:6; Deu. 9:10)
• His wisdom (Proverbs 3:19, 20)
• His spirits (Isaiah 11:2; Revelation 1:4) • His knowledge (Proverbs 3:19, 20)
• His presence (Exodus 33:14; 40: 34-38; Isaiah 63:9)
• His eyes and eyelids (Psalm 11:4; Proverbs 15:3; I Peter3:12)
• His ears (Psalm 34:15; I Peter 3:12)
• Hisanger (Jeremiah23:19,20;Exodus4:14;Deuteronomy29:23)
The monotheist prophet Isaiah, as he heard from his God, said in Isaiah 45:11,12, "Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the wor ofmy hands, command ye me. I have made the earth, and
upon it: I, even my hands, have stretched out the heavens, and all * e host have I commanded." Creation itself bears witness that there is on intelligent, omnipotent, and loving creator (Psalm 19:1-6; Romans 1:20).
The apostles who received the complete heavenly knowledge and
tion of all hidden things said in Hebrews 11:3, "Through faith we
stand that the worlds were framed by the word of God, so that things ^
are seen were not made of things which do appear." (See Acts • ' Colossians 1:15-18; Acts 14:15; Acts 7:50.)
Theologians' Skepticism
There is evidence among the Trinitarian ranks of the need to
some of their most basic creeds expressing the Godhead. The Trim states:
"Because the word "person" has become far more individualized, respected Trinitarians feel that it is misleading and should actually be contemporary Trinitarian creeds. It should be replaced, they argue,
as "mode ofbeing" (Barth) or "manner ofsubsistence" (Rahner), which,' tend, are better translations of the original hypostasis and persona. myself)feel that these modem translations are generally too cunibersonieo^ sonal for practical use, and hence they call for a less radical solution.
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j ifftper- fnain-
tain that we should continue to utilize the term "person," but we should uo caution, making sure through teaching that the church understands that we using the word literally, but analogously.
This is, in fact, what the church has always done. Even long before the
on its modem, individualized nuances, theologians such as the ^^uc^ition- Augustine, Aquinas, and Calvin all used it reluctantly and with much J