De Moor V:8: The Communication of the Divine Essence by Generation



Therefore, from this interpretation of the divine Generation of the Son, given by the Lord Himself, the same is best described by our AUTHOR as the Eternal and Incomprehensible of the Numerically Same Divine Essence, from the Father to the Son.How familiar among the Orthodox in this matter is the expression of the Communication of the Divine Essence, sought both from the proper concept of Generation, and from this passage of John, the Reverend WILHELMIUS[1] teaches, with a great heap of examples brought, præfatione ante Pauli Hulsii[2] Miscellanea (Mengelstoffen), *͙ *͙ * 1, *͙ *͙ *͙ *͙ *͙ 3, 4, appealing to POLANUS, TRIGLAND, CLOPPENBURG,[3] GOMARUS, the PROFESSORS of LEIDEN in Judicio Ecclesiastico laudato, D’OUTREIN,[4] GERHARD,[5] and GEIER.[6]With these two Theologians of the Augustan Confession join a third, BUDDEUS, Theologiæ Dogmaticæ, tome I, book II, chapter I, § 49, page 369, § 52, pages 393-395.Rightly also did ARMINIUS deny, that Christ does indeed have a common essence with the Father, but not communicated by the Father:contrariwise he asserted, He is the Son, who has the divine essence communicated to Him by the Father:which is the same thing as He is the Son, who is begotten of the Father.For to beget is to communicate essence.All antiquity defended and preserved the Unity of Essence in three distinct Persons by this explanation alone, that the Son has the numerically same Essence communicated to Him by the Father, but the Holy Spirit from the Father and the Son.Very well said:see ARMINIUS’ Responsiones ad XXXI Articulos, pages 138, 139; Declarationem sententiæ suæ ad Ordines Hollandiæ et West-Frisiæ, pages 61 and following.GOMARUS, in his Diatribe de ChristoΑὐτοθεῷ, inserted in part I Disputationum Theologicarum Voetii, page 447, wrote, The Son has His Essence through Communication from the Father by eternal Generation….In this manner Damascenus, Concerning the Orthodox Faith, book I, chapter VIII, speaks, when he without distinction calls Godαὐτοουσίαν, self-existent, ὡςμὴπαρ᾽ἑτέρουτὸεἶναιἔχουσαν, as what does not have being from another, that is, effectively, but not communicatively.And, on page 448, on the words of Bellarmine in book II de Christo, chapter XIX, The objection is admirably refuted, with which he thus argues:If Calvin asserts that the Father communicated essence to the Son, how is he able in truth to say that the Son has Essence of Himself.Likewise, if he says that the Son was produced by the Father, how is he able to deny that the essence and life in the Son is from the Father.For with the utmost ease it is able to be responded to Bellarmine, that essence is indeed communicated to the Son by the Father, but not effected and produced by the Father, as the Jesuit says in what precedes.VOETIUS, in his Notis on that Gomari Diatriben, page, 461, similarly writes:Essence is able to be said to be communicated, to be given, by the Father, and to be received and had by the Son by reason of that communication and giving.In short, the person of the Father begets the person of the Son by communication of the same essence.Again, on page 464, VII, It is one thing to deny that the essence of the Son is begotten, and it is another thingto deny that the Son is begotten through the communication of essence.That well-known saying of Athanasius:Whatever the Son has, He has by generation, but it is not generated.VIII, It is one thing to deny that the essence of the Son was originated and produced by the essence of the Father (that is, essentiatam, given being, according to Valentinus Gentilis):and it is another thing to deny that it is from the person of the Father by communication of the same essence.And also on page 465.In the same place, Trelcatius, with Keckermann[7] in his Systemate the