ellauri119.html on line 300: The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry.The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was "conceived by the Holy Spirit, born of the Virgin Mary". The Holy Spirit descended on Jesus like a dove or seagull during his baptism, and in his Farewell Discourse after the Last Supper Jesus promised to send the Holy Spirit to his disciples after his departure.
ellauri119.html on line 304: The Holy Spirit is referred to as "the Lord, the Giver of Life" in the Nicene Creed, which summarises several key beliefs held by many Christian denominations. The participation of the Holy Spirit in the tripartite nature of conversion is apparent in Jesus' final post-resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19), "Make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost."
ellauri151.html on line 594: Chalcedonian Christianity refers to the branch of Christianity that accepts and upholds theological and ecclesiological resolutions of the Council of Chalcedon, the Fourth Ecumenical Council, held in 451. Chalcedonian Christianity accepts the Christological Definition of Chalcedon, a Christian doctrine concerning the union of two natures (divine and human) in one hypostasis of Jesus Christ, who is thus acknowledged as a single person (prosopon). Chalcedonian Christianity also accepts the Chalcedonian confirmation of the Niceno-Constantinopolitan Creed, thus acknowledging the commitment of Chalcedonism to Nicene Christianity.
ellauri260.html on line 344: Antiikin filosofinen termi hypostaasi eli substanssi tarkoitti usein yksilöiden "alustaa" tai jopa "olemusta" (kr. ousia, lat. essentia). The term person comes from the Latin persona, whose origins are traceable to Greek drama, where the πρόσωπον, or mask, became identified with the role an actor would assume in a given production. Such usage is carried over today in the word “persona,” referring to characters in fictional literature or drama, or second identities which people adopt for behavior in given social contexts. Its introduction into the mainstream of intellectual parlance, however, came with theological discourse during the patristic period, notably the attempts to clarify or define central truths of the Christian faith. These discussions focused primarily on two doctrines: the Trinity (three “persons” in one God) and the incarnation of the second person of the Trinity (the “hypostatic” union of two natures – divine and human – in one “person”). Confusion marred these discussions because of ambiguities in the philosophical and theological terminology, such that, for example, the thesis – ascribed to Sabellius – would be advanced that in God there was one ύπόστασις and three πρόσωπα, where ύπόστασις conveyed the meaning of “person” and πρόσωπα bore the sense of “roles” or “modes” of being. In order to present these mysteries with precision, the concept of person and the relationship of person to nature needed clarification. The debates culminated in the First Council of Nicaea (325) and the First Council of Constantinople (381), and in the drafting and propagation of the Nicene-Constantinopolitan creed. Mutkallisen kristillisen opinkehityksen tuloksena Khalkedonin kirkolliskokous v. 451 päätyi Jumalasta puhuttaessa samastamaan termit persoona (kr. prosopon, lat. persona) ja hypostaasi (kr. ja lat. hypostasis) ja viittaamaan molemmilla kristinuskon Jumalan kolmeen ilmentymään, Isään, Poikaan ja Pyhään Henkeen. Se oli paha erehdys. P.o. 1 aineellinen alusta jolla kolme naamaria. Ks. myös selitykset termeihin Jumalan ominaisuudet, kaksiluonto-oppi ja idiomikommunikaatio.
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