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| York Minster from trekearth |
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| York scan |
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| York 2001 |
Prelude
I had a post-church chicken lunch with Mr. Matt and Co. and they dropped their supplies in the trunk of my car (that is boot for those of you from the United Kingdom and Australia that may be unaware). I have an aluminum baseball bat in the trunk left over from my brother's old baseball days when he managed clubs locally. I guess I philosophically keep it there just in case I run into some strangers that may want to play baseball. It is also handy for martial arts workouts in my garage.
Mr. Matt stated satirically, of course (paraphrased): 'I know not to argue with a theologian with a baseball bat'.
Mr. Matt also has a story from our Sunday chicken lunch...
'I walked into no frills with the sour cream in my hand and I wanted to go get some pictures of the other expired sour cream to my surprise I found a whole case of cottage cheese with the same expiry date. on closer inspection I found the dates or actually from November in October and we're still good. the manufacture had put "ma 2012" before the month date I thought this meant May 2012... oops!
I already told the young guy to get the manager, when I changed my mind I told him not to bother and proceeded to walk through the check out with my sour cream. suddenly 1 of the store employees called after me, do you have a receipt? I said no but it didn't matter I just wanted to check the expiry date of course she didn't understand me I had to get the young boy to vouch for me'
End
Praying: In Jesus’ Name & In The Name of The Father, Son And Holy Spirit
Often when professional Christian speakers as in Reverends, Missionaries, Professors and others pray they pray in Jesus' name, or in the name of the Father, Son, and Holy Spirit, or they may pray in the name of the Father, 'Heavenly Father' or 'our Lord', or simply in the name of God or to God.
Is this acceptable? Or should from a Trinitarian perspective should God always be strictly addressed as in Matthew 28: 19:20, in the name of the Father, Son, and Holy Spirit?
English Standard Version (ESV)
19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Millard Erickson in 'Christian Theology' expresses a Biblical, orthodox (not meaning Orthodox Church here) position that the Trinity via the Council of Constantinople (381). Erickson (1994: 335). A formula ὑποστάσεις was expressed, which expressed three separate persons that exist simultaneously in three modes of being or hypostases. Erickson (1994: 335). The idea being the Godhead is undivided in essential nature, in divided persons. Erickson (1994: 335).
There are three distinctions within the triune God, but only one divine nature and therefore only one God. There is not tritheism. There is not modalism or Sebellanism as the persons of the trinity are simultaneously existing and not interchanging among one another. Jesus does not become the Father, for example.
Greek scholar Walter Bauer defines 'Hupostasis' the original word: ὑπόστασις, εως, ἡit from the Greek as substantial nature, essence, actual being, reality. In the context of Hebrews 1: 3 the Son of God is the exact representation of God’s real being. page 847.
Erickson further explains that each member of the Trinity is quantitatively equal. Erickson (1994: 337). This would be in spiritual essence accepting that God the Son took an additional human nature in the incarnation in order to accomplish the atonement and resurrection and also his future Kingship. This does not in any way alter the divine nature of God the Son or the Trinity. Erickson points out that the Son did subordinate himself to God the Father as fully human while on earth, but this was an aspect of will. God the Son did not become less than God the Father, or less God. Erickson (1994: 338). Similarly, even though the Holy Spirit is the third person of the Trinity and is named the 'Helper' in the Gospel of John in the New American Standard Version as well as the English Standard Version, this does not mean the Holy Spirit is any less Almighty God. In that instance, functionally the Holy Spirit willingly takes that position.
One of my Theology professors at Trinity Western at the Seminary stated that although he was fully Trinitarian the Holy Spirit was not meant to be addressed primarily in prayer. Instead the prayer needed to take place through the Holy Spirit to God the Son as he is the mediator between God and humanity as Hebrews mentions. This view certainly is not without merit as the Holy Spirit as God indeed is to focus persons on Christ and his atoning and resurrection work he has done for the chosen that believe. However, because God is of one substance and nature and therefore Christ was and is the fullness of deity in bodily form (Colossians 2: 9), if one is a Trinitarian Christian and addresses a prayer to the Holy Spirit it can be reasoned that it certainly be understood by God the Father and God the Son as well.
Boice mentions that correctly and Biblically, Christians do pray through Jesus Christ. Boice (1986: 488-489). And they pray in the Holy Spirit. 'Prayer is communion with God the Father through the Lord Jesus Christ. But it is also in the Holy Spirit'. Boice (1986: 489).
I would reason that it is always Biblical and spiritually correct to pray in a triune manner as Jesus set out out in Matthew 28:19-20, but that to not necessarily use that exact formula by praying in Jesus' name, to the Lord, to the Father, 'Heavenly Father' or God is not Biblically and spiritually wrong because to pray to any aspect of God, to any of the three Biblical distinctions or persons of God, as God is of one essence and nature, is to pray to God as one God.
BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
BOICE, JAMES, MONTGOMERY (1981) Foundations of the Christian Faith, Downers Grove, IVP Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
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