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Quote by Vladimir Lossky

“The divine persons do not assert themselves, but one bears witness to another. It is for this reason that St. John of Damascus said that 'the Son is the image of the Father, and the Spirit the image of the Son.' It follows that the third person of the Trinity is the only one not having his image in another person. The Holy Spirit, as person, remains unmanifested, hidden, concealing himself in his very appearing... The Holy Spirit is the sovereign unction upon the Christ and upon all the Christians called to reign with him in the Age to come. It is then that this divine person, now unknown, not having his image in another member of the Trinity, will manifest himself in deified persons: for the multitude of the saints will be his image.”

Quote by Vladimir Lossky

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Vladimir Lossky

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“Christians do not believe that there is one God and three Gods. Nor do we believe that God is one person and three persons. That would clearly be contradictory and therefore logically impossible. Rather, the doctrine of the Trinity is that there is one God who eternally exists as three distinct persons. We believe that The Father, The Son, and The Holy Spirit are each individual persons in their own right, but they all share the same divine essence. Saying that "God is one being who consists of three persons" is no more contradictory than saying that "There's one triangle that consists of three corners”

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“The Ontological Argument shows us that in order for God to be maximally great, He must be morally perfect. Being all loving is a part of good morality, but before the creation of humans, God had no one to love, so how could He be loving? He couldn’t be. If He isn’t loving, He isn’t morally perfect, and if He isn’t morally perfect, He isn’t maximally great. How do we resolve this? The doctrine of The Trinity provides the answer. God needs to be a Trinity in order to be love. For love requires three things: 1; a lover 2; a beloved 3; a relationship between them.”

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Book:Inference To The One True God: Why I Believe In Jesus Instead Of Other Gods
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“For Schopenhauer, the world is an idea. Although in a way distinct from the will, this idea implies will and therefore equates it. If the world itself is an idea and if nothing exists beyond this world and this idea, then there is no place in Schopenhauer’s philosophy either for noumenon or metaphysics. If everything is the world and the world itself is an idea and the will, then the whole world is a phenomenon: subject and object, cause and effect, purpose and meaning. Although there is a distinction between the idea and matter, this distinction is only on the surface, since even if the world is an idea or an appearance of a hidden idea, this ultimate idea is not beyond the world but is the world itself, which annihilates the substantial distinction between mind and body (matter and idea).”

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“If we equate Schopenhauer’s idea to noumenon, this idea can become the mind’s essence in our sense. On the other hand, if we equate Schopenhauer’s will to the world, then we can equate it to the secondary quality of the primary essence (Locke’s primary quality). This almost invisible dualism in Schopenhauer’s thought can be easier to understand if we treat his idea as essence and his will (manifestation through the world) as existence. We can further conclude that without the essence, there is no existence but also that without the existence, the essence “disappears” (is on hold as potential).”

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“The will must be the fuel of the essence. Without the will, there is no existence; although it contains omnipotence, an idea still dies. In this sense, the will for existence and life is equally important as an idea because, without the will, the essence dies. The only way for an idea to survive and live is through existence. (Without the will, there is no existence; without existence, there is no world; without the world, there is no idea; without an idea, there is no will, which implies that idea and will are essentially the same.)”

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