Sermon Tone Analysis
Overall tone of the sermon
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Emotion Tone
Anger
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Analytical
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Confident
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Tentative
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Openness
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Conscientiousness
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Extraversion
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Agreeableness
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Emotional Range
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The Thalia
And so God Himself, as he really is, is inexpressible to all.
He alone has no equal, no one similar (homoios), and no one of the same glory.
We call him unbegotten, in contrast to him who by nature is begotten.
We praise him as without beginning in contrast to him who has a beginning.
john 5:
john 13:16
We call him unbegotten, in contrast to him who by nature is begotten.
We praise him as without beginning in contrast to him who has a beginning.
We call him unbegotten, in contrast to him who by nature is begotten.
We praise him as without beginning in contrast to him who has a beginning.
im as timeless, in contrast to him who in time has come to exist.
Duet 32:40
Eternal
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He who is without beginning made the Son a beginning of created things.
He produced him as a son for himself by begetting him.
He [the son] has none of the distinct characteristics of God’s own being (kat’ hypostasis)
For he is not equal to, nor is he of the same being (homoousios) as him.
He who is without beginning made the Son a beginning of created things.
He produced him as a son for himself by begetting him.
He [the son] has none of the distinct characteristics of God’s own being (kat’ hypostasis)
For he is not equal to, nor is he of the same being (homoousios) as him.
We worship him as timeless, in contrast to him who in time has come to exist.
He who is without beginning made the Son a beginning of created things.
Rev 3:14
He produced him as a son for himself by begetting him.
He [the son] has none of the distinct characteristics of God’s own being (kat’ hypostasis)
Col 1:
He produced him as a son for himself by begetting him.
He [the son] has none of the distinct characteristics of God’s own being (kat’ hypostasis)
He produced him as a son for himself by begetting him.
He [the son] has none of the distinct characteristics of God’s own being (kat’ hypostasis)
Prov 8:22-30
He produced him as a son for himself by begetting him.
He [the son] has none of the distinct characteristics of God’s own being (kat’ hypostasis Person) For he is not equal to, nor is he of the same being (homoousios Substance) as him.
God is wise, for he himself is the teacher of Wisdom –
For he is not equal to, nor is he of the same being (homoousios) as him.
God is wise, for he himself is the teacher of Wisdom –
God is wise, for he himself is the teacher of Wisdom –
Sufficient proof that God is invisible to all:
He is is invisible both to things which were made through the Son, and also to the Son himself.
God is wise, for he himself is the teacher of Wisdom –
Sufficient proof that God is invisible to all:
He is is invisible both to things which were made through the Son, and also to the Son himself.
Sufficient proof that God is invisible to all:
He is is invisible both to things which were made through the Son, and also to the Son himself.
I will say specifically how the invisible is seen by the Son:
by that power by which God is able to see, each according to his own measure,
the Son can bear to see the Father, as is determined
I will say specifically how the invisible is seen by the Son:
by that power by which God is able to see, each according to his own measure, the Son can bear to see the Father, as is determined
So there is a Trinity, not in equal glories.
Their beings (hypostaseis) are not mixed together among themselves.
As far as their glories, one infinitely more glorious than the other.
The Father in his essence (ousia) is a foreigner to the Son, because he exists without beginning.
So there is a Triad, not in equal glories.
Their beings (hypostaseis) are not mixed together among themselves.
As far as their glories, one infinitely more glorious than the other.
The Father in his essence (ousia) is a foreigner to the Son, because he exists without beginning.
So there is a Triad, not in equal glories.
Their beings (hypostaseis) are not mixed together among themselves.
As far as their glories, one infinitely more glorious than the other.
The Father in his essence (ousia) is a foreigner to the Son, because he exists without beginning.
Understand that the Monad [eternally] was; but the Dyad was not before it came into existence.
It immediately follows that, although the Son did not exist, the Father was still God.
Understand that the Monad [eternally] was; but the Dyad was not before it came into existence.
It immediately follows that, although the Son did not exist, the Father was still God.
Hence the Son, not being [eternal] came into existence by the Father’s will,
He is the Only-begotten God, and this one is alien from [all] others
Understand that the Monad [eternally] was; but the Dyad was not before it came into existence.
It immediately follows that, although the Son did not exist, the Father was still God.
Hence the Son, not being [eternal] came into existence by the Father’s will,
He is the Only-begotten God, and this one is alien from [all] others
Hence the Son, not being [eternal] came into existence by the Father’s will,
He is the Only-begotten God, and this one is alien from [all] others
Hence the Son, not being [eternal] came into existence by the Father’s will,
He is the Only-begotten God, and this one is alien from [all] others
[Williams suggests a section on the Holy Spirit may have been omitted here (p.
310).]
Wisdom came to be Wisdom by the will of the Wise God.
Hence he is conceived in innumerable aspects.
He is Spirit,
Power, Wisdom, God’s glory, Truth, Image, and Word.
Wisdom came to be Wisdom by the will of the Wise God.
Hence he is conceived in innumerable aspects.
He is Spirit,
Power, Wisdom, God’s glory, Truth, Image, and Word.
Understand that he is also conceived of as Radiance and Light.
The one who is superior is able to beget one equal to the Son,
But not someone more important, or superior, or greater.
At God’s will the Son has the greatness and qualities that he has.
His existence from when and from whom and from then — are all from God.
He, though strong God, praises in part (ek merous) his superior .
Understand that he is also conceived of as Radiance and Light.
The one who is superior is able to beget one equal to the Son,
But not someone more important, or superior, or greater.
At God’s will the Son has the greatness and qualities that he has.
His existence from when and from whom and from then — are all from God. He, though strong God, praises in part (ek merous) his superior .
At God’s will the Son has the greatness and qualities that he has.
His existence from when and from whom and from then — are all from God. He, though strong God, praises in part (ek merous) his superior .
He, though strong God, praises in part (ek merous) his superior .
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