John Calvin-Life,Legacy and Theology

JOHN CALVIN : LIFE, LEGACY AND THEOLOGY -
PROF. M. M. NINAN
(Aristotle, "Mund.", IV, 21). It occurs also in St. Paul's Epistles (2 Corinthians 9:4; 11:17; Hebrews 1:3-3:14), but not in the
sense of person. Previous to the Council of Nicæa (325) hypostasis was synonymous with ousia, and even St. Augustine
(De Trin., V, 8) avers that he sees no difference between them. The distinction in fact was brought about gradually in the
course of the controversies to which the Christological heresies gave rise, and was definitively established by the Council
of Chalcedon (451), which declared that in Christ the two natures, each retaining its own properties, are united in one
subsistence and one person (eis en prosopon kai mian hpostasin) (Denzinger, ed. Bannwart, 148). They are not joined in a
moral or accidental union (Nestorius), nor commingled (Eutyches), and nevertheless they are substantially united. For
further explanation and bibliography see: INCARNATION; JESUS Christ; MONOPHYSITISM; NATURE; PERSON.
http://www.newadvent.org/cathen/07610b.htm] but an actual Son.
He is an elohim, sharing Yahweh’s divinity in full; and the theory of a communicatio idiomatum is a
confusing sophistical quibble. This does not imply two Yahwehs, but only a double use of the term
elohim, as is clear from the Hebrew use of the term. Christ, being one with Yahweh his Father, equal
in power, came down from heaven and assumed flesh as a man. In short, all the Scriptures speak of
Christ as a man.
The doctrine of the Holy Spirit as a third separate being lands us in practical tritheism ( Tritheism is the
belief that there are three distinct, each powerful gods, who form a triad. ) no better than atheism,
even though the unity of Yahweh is insisted on. Careful interpretation of the usual proof –texts shows
that they teach not a union of three beings in one but a harmony between them. The Holy Spirit as a
third person of the Godhead [( The term ‘Godhead’ is the Greek word, ‘2320 yeothvtheotes theh-ot’-ace,and is only
used once in the scriptures, which is in Col. 2:9. The context of its usage has nothing to do with a Trinity. The word could
be translated Godness as it is in the Word Study Greek – English New Testament by Paul R. McReynolds. A similar Greek
word is theiotes, which is used in Romans 1:20. Theiotes means divinity, divine nature. )] is unknown in Scripture. It
is not a separate being, but an activity of Yahweh himself. The doctrine of the Trinity can be neither
established by logic nor proved from Scripture and is in fact inconceivable. There are many reasons
against it. The Scriptures and the Fathers teach on Yahweh the Father and Yahshua Christ his son;
but scholastic philosophy has introduced terms which are not understood and do not accord with
Scripture. Yahshua taught that he himself was the Son of Yahweh. Numerous heresies have sprung
from this philosophy and fruitless questions have risen out of it. Worst of all, the doctrine of the Trinity
incurs the ridicule of the Mohammedans and the Jews. It arose out of Greek[metaphysical] philosophy
rather than from the belief that Yahshua Christ is the Son of Yahweh; and he will be with the Church
only if it keeps his teaching.
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