Resultados de la búsqueda:

>>4401
El primer punto que debe reconocerse desde el principio es que la religión israelita tuvo revelaciones progresivas. Moisés recibió más información que Abraham y así sucesivamente, la revelación no sucedió de una vez en un momento determinado.
La Trinidad, o al menos las distinciones en Dios que apuntan a que el Logos y el Aliento Divino son YHWH, existen en el Antiguo Testamento. El judío Filón de Alejandría interpreta que el Ángel del Señor que desciende a Abraham es el mismo Logos de Dios.
>They [Fathers] regarded it as certain that the Divine messenger of Genesis 16:7, 16:18, 21:17, 31:11; Exodus 3:2, was God the Son; for reasons to be mentioned below (III. B.) they considered it evident that God the Father could not have thus manifested Himself (cf. Justin, Dialogue with Trypho 60; Irenaeus, Against Heresies IV.20.7-11; Tertullian, Against Praxeas 15-16; Theophilus, To Autolycus II.22; Novatian, On the Trinity 18, 25, etc.). They held that, when the inspired writers speak of "the Spirit of the Lord", the reference was to the Third Person of the Trinity; and one or two (Irenaeus, Against Heresies II.30.9; Theophilus, To Autolycus II.15; Hippolytus, Against Noetus 10) interpret the hypostatic Wisdom of the Sapiential books, not, with St. Paul, of the Son (Hebrews 1:3; cf. Wisdom 7:25-26), but of the Holy Spirit.
>The names Emmanuel (Isaiah 7:14) and God the Mighty (Isaiah 9:6) affirmed of the Messias make mention of the Divine Nature of the promised deliverer.
>Similar teaching occurs in Ecclesiasticus 24, in a discourse which Wisdom is declared to utter in "the assembly of the Most High", i.e. in the presence of the angels. This phrase certainly supposes Wisdom to be conceived as person. The nature of the personality is left obscure; but we are told that the whole earth is Wisdom's Kingdom, that she finds her delight in all the works of God, but that Israel is in a special manner her portion and her inheritance (Ecclesiasticus 24:8-13).
>In the Book of the Wisdom of Solomon we find a still further advance. Here Wisdom is clearly distinguished from Jehovah: "She is . . . a certain pure emanation of the glory of the almighty God. . .the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of his goodness" (Wisdom 7:25-26. Cf. Hebrews 1:3).
https://www.newadvent.org/cathen/15047a.htm#II
Los comentarios a la Biblia católica Douay-Rheims dicen,
>Ver. 1 [Genesis 1] Beginning. As St. Matthew begins his Gospel with the same title as this work, the Book of the Generation, or Genesis, so St. John adopts the first words of Moses, in the beginning; but he considers a much higher order of things, even the consubstantial Son of God, the same with God from all eternity, forming the universe, in the beginning of time, in conjunction with the other two Divine Persons, by the word of his power; for all things were made by Him, the Undivided Deity. (Haydock) — Elohim, the Judges or Gods, denoting plurality, is joined with a verb singular, he created, whence many, after Peter Lombard, have inferred, that in this first verse of Genesis the adorable mystery of the Blessed Trinity is insinuated, as they also gather from various other passages of the Old Testament, though it was not clearly revealed till our Saviour came himself to be the finisher of our faith. (Calmet)
San Basilio el Grande dice,
>6. And the Spirit of God was borne upon the face of the waters. Does this spirit mean the diffusion of air? The sacred writer wishes to enumerate to you the elements of the world, to tell you that God created the heavens, the earth, water, and air and that the last was now diffused and in motion; or rather, that which is truer and confirmed by the authority of the ancients, by the Spirit of God, he means the Holy Spirit. It is, as has been remarked, the special name, the name above all others that Scripture delights to give to the Holy Spirit, and always by the spirit of God the Holy Spirit is meant, the Spirit which completes the divine and blessed Trinity.
https://sensusfidelium.us/bible-catechesis/the-bible/genesis/genesis-chapter-1/
>confunden a Yah con dios, cuando es solo uno de los que forman los Elohim, que sigue siendo plural.
>“God said to Moses, ‘I AM WHO I AM’; and He said, ‘Thus you shall say to the sons of Israel, “I AM has sent me to you”’” (Exodus 3:13–14)
>“Anyone who has seen Me has seen the Father” (John 14:9)
>“I and the Father are one” (John 10:30)
>Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” John 8:58
Todavía en el nombre de Elohim, Santo Tomás de Aquino dice,
>The Hebrew original has "Elohim," which may be rendered "Gods" or "Judges": Various languages have diverse modes of expression. So as by reason of the plurality of "supposita" the Greeks said "three hypostases," so also in Hebrew "Elohim" is in the plural. We, however, do not apply the plural either to "God" or to "substance," Though the name "God" signifies a being having Godhead, nevertheless the mode of signification is different. For the name "God" is used substantively; whereas "having Godhead" is used adjectively. Consequently, although there are "three having Godhead," it does not follow that there are three Gods.