Schaff - History of the Christian Church Vol. 8 - Media Sabda Org

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coaluit cum humana natura, ut illum extolleret filium sibi hominem
generando ... Deus et homo unum in ipso sunt.” Rest. 269.
ft1100 “Caro ipsa Christi est coelestis de substantia Dei genita.” Rest. 74;
comp. 48, 50, 72, 77.
ft1101 Tollin (Thomas Aquinas, der Lehrer Servet’s, in Hilgenfeld’s
“Zeitschrift für wissenschaftliche Theologie,” 1892) tries to show that
Servetus only followed out consistently the view of Thomas Aquinas,
who proved the simplicity of the divine essence from reason, but the
Trinity only from the faith of the Church.
ft1102 He calls Athanasius and Augustin worshippers of the beast and of
images (“Athanasium imaginum cultorem cum charactere bestiae,” p.
702; comp. p. 398). He probably confounded the first Council of
Nicaea (325), where Athanasius was present, with the second Council
of Nicaea (787), which sanctioned the worship of images. For this
historical blunder Calvin takes Servetus, who set himself up as
“temporum omnium censor,” severely to task (Opera, VIII. 591 sq.).
ft1103 “Veri ergo hi sunt tritoitae [for tritheitae], et veri sunt athei, qui
Deum unum non habent, nisi tripartitum et aggregativum.” Rest. 30;
comp. 34.
ft1104 Rest. 59, 119, etc. On these expressions, which shocked the pious
feelings of all Christendom, see above, § 141, p. 719.
ft1105 In his last reply to Calvin (Opera, VIII. 536), he tells him: “Mentiris.
Trinitatem ego voco, et doceo, verissimam trinitatem .... Reale
discrimen tollo, non personale .... Realem in Deo distinctionem ego
repudio.” Calvin, in his Institutes (I. ch. XIII. § 22) gives the following
account of the trinity of Servetus: “The word Trinity was so odious and
even detestable to Servetus, that he asserted all Trinitarians, as he
called them, to be atheists. I omit his impertinent and scurrilous
language, but this was the substance of his speculations: That it is
representing God as consisting of three parts, when three persons are
said to subsist in his essence, and that this triad is merely imaginary,
being repugnant to the divine unity. At the same time he maintained the
persons to be certain external ideas, which have no real subsistence in
the divine essence, but give us a figurative representation of God under
this or the other form; and, that in the beginning there was no
distinction in God, because the Word was once the same as the Spirit;
but that after Christ appeared God of God, there emanated from him