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wrote in message
news:134.05.19.05.365841000@srcbs.org...
>
>
> Stephen M. Adams wrote:
>> "Streamer" writes:
>
>> >
>> >Do you mean faith comes from works, and works comes from grace?
>>
>> God gives grace which enables us to believe and follow God, if we
> accept
>> it.
>>
> That grace doesn't merely "enable" but rather constrains us. Faith is
> the instramental causation, not the efficient causation nor the
> material causation.
>
> Also, to press this further, then one must of a necessity come to some
> sort of conclusion involving some sort of realization of there being
> mortal sins and venial sins. But even the RC position doesn't declare
> that mortal sin actually casts the once regenerate back into a state of
> being unregenerate.
>

Can you define mortal & venial sins? What are they? And who said there's
mortal & venial sins?

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Did the Ante-Nicene Fathers Teach or Believe in the Trinity?

Some of the most significant extant religious documents available to us
at present are the writings of the ante-Nicene Fathers. The voluminous
literary corpus produced by the early Church Fathers is crucial since
it provides a glimpse into the early Church's unique belief system. In
short, the ante-Nicene library of works contains early Christianity's
doctrine of God. Most important for our present purposes, these
theological documents help us to appreciate the early Church's position
on the Trinity and its view of Christ in God's divine purpose. With
regard to the Trinity doctrine, however, what was the view of the
ante-Nicene ecclesia? Did the ante-Nicene fathers teach that God is
threefold? Alternatively, did these men espouse a subordinationist
view?

When reading the last question, some readers may feel that we are
guilty of the either/or (vel/vel) fallacy. "Stop question loading!"
logicians may assert. Yes, certain readers may think that it is
erroneous to assume that the ante-Nicene fathers were either
Trinitarians or subordinationists. Why could they not possess both
viewpoints simultaneously?

Once a proper understanding of subordinationism is grasped, it will
become clear that there is no possible way a Christian can
simultaneously affirm both subordinationism and Trinitarianism. Why is
this the case though?

First, we think that the very definition of subordinationism makes it
logically impossible to concomitantly affirm Trinitarianism and
subordinationism. But to fully understand this particular contention,
it is imperative to define the subordinationist position, restate the
claims of classical Trinitaria