John every where, and St. Paul no
less, makes the peculiar name of the Son, [Greek: monogenaes uhios, ho
on eis ton kolpon tou patros]--; or he affirms the same absurdity, as if
had said: The Father is the Son, and the Son is the Son, and the Holy
Ghost is the Son, and yet there are not three Sons but one Son. N. B.
[Greek: Ho on] is the verbal noun of [Greek: hos esti], not of [Greek:
ego eimi]. It is strange how little use has been made of that profound
and most pregnant text, 'John' i. 18!
Query XX. p. 302.
The [Greek: homoousion] itself might have been spared, at least out of
the Creeds, had not a fraudulent abuse of good words brought matters
to that pass, that the Catholic Faith was in danger of being lost even
under Catholic language.
Most assuredly the very 'disputable' rendering of [Greek: homoousion] by
consubstantial, or of one substance with, not only might have been
spared, but should have been superseded. Why not--as is felt to be for
the interest of science in all the physical sciences--retain the same
term in all languages? Why not 'usia' and homouesial, as well as
'hypostasis', hypostatic, homogeneous, heterogeneous, and the like;--or
as Baptism, Eucharist, Liturgy, Epiphany and the rest?
Query XXI. p. 303.
The Doctor's insinuating from the 300 texts, which style the Father
God absolutely, or the one God, that the Son is not strictly and
essentially God, not one God with the Father, is a strained and remote
inference of his own.
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