Abusive Analogy: Satire Und Theology Version

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Abusive Analogy

Preface

A section of the entry by entry review of the Pirie text. Originally published on Blogger 20151029, revised on Blogger 20250601 for a version on academia.edu.

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Abusive Analogy

From Pirie

'The fallacy of abusive analogy is a highly specialized version of the ad hominem argument. Instead of the arguer being insulted directly, an analogy is drawn which is calculated to bring him into scorn or disrepute. The opponent or his behaviour is compared with something which will elicit an unfavourable response toward him from the audience.' (29).

Pirie provides the example:

'If science admits no certainties, then a scientist has no more certain knowledge of the universe than does a Hottentot running through the bush.' (29).

'(This is true, but is intended as abuse so that the hearer will be more sympathetic to the possibility of certain knowledge.) (29).'

This statement is not necessarily true, it is using hyperbole. Theoretically, a scientist could speculate on the existence of outer space, without being certain, while the Khoekhoe (more accurate term) may or may not, have an understanding of the concept of outer space, but also without certainty.

In other words, with Pirie's explanation, science using inductive reasoning, testing and empirical research may not claim certainty, at least in some cases, but there is still considerable, significant knowledge that has been obtained through the scientific method. A lack of certainty with inductive scientific reasoning, does not for example, by default make certain deductive philosophical and theological reasoning certain.

An analogy is not effective here as inductive and deductive reasoning succeeds or fails based on the trueness of premises and conclusions presented.

Blackburn explains that arguing by analogy is stating that since things are alike in some ways they will 'probably' (14) be alike in others. (14). The use of 'probably' here is key. Often arguing by analogy produces some similarities and some differences rendering the argument unsound.

If such an argument is used comparing only the things certainly alike it is reasonable.

However, Blackburn cites Wittgenstein, noting it can be irresponsible to generalize one case. (14).

In other words, generalizing by argument of analogy can be irresponsible. 

Wittgenstein 

Wittgenstein’s Generalisations About Generalisations: Medium-Dec 12, 2019

Paul Austin Murphy 

Cites

WITTGENSTEIN, LUDWIG (1912-1978) Ludwig Wittgenstein's Blue Book, University of Pittsburgh (depositor), University of Pittsburgh.

https://digital.library.pitt.edu/islandora/object/pitt%3A31735061817932

Digital Library

“Our craving for generality has [as one] source … our preoccupation with the method of science. I mean the method of reducing the explanation of natural phenomena to the smallest possible number of primitive natural laws; and, in mathematics, of unifying the treatment of different topics by using a generalization. Philosophers constantly see the method of science before their eyes, and are irresistibly tempted to ask and answer in the way science does. This tendency is the real source of metaphysics, and leads the philosopher into complete darkness. I want to say here that it can never be our job to reduce anything to anything, or to explain anything. Philosophy really is ‘purely descriptive’.” 

'I want to say here that it can never be our job to reduce anything to anything, or to explain anything. Philosophy really is ‘purely descriptive’.”'

A philosophical problem here, potentially at least, as this is just a small section of Wittgenstein's work and explanation, is of consistency. Wittgenstein is explaining something. He is not simply providing a description, but is offering an opinion. 

However, generalization within abusive analogy is fallacious because an ad hominem, personal attack, analogy, is concerned with attacking a person making the statement or premise (s) with a conclusion. When in contrast, what is important for accuracy is the trueness of a statement, or premise (s) and conclusion presented. Using an analogy with a generalization stating 'If science admits no certainties, then a scientist has no more certain knowledge of the universe than does a Hottentot running through the bush.' (29); this is generalizing the knowledge of the scientist within analogy. A lack of certainty does not equate to lack of knowledge, in the case of the scientist. The scientist may hold to many ideas as probably right, that may or may not, one day may be shown to be certainly right.

Wittgenstein: Stanford Encyclopedia of Philosophy Archive-Spring 2025 Edition 

By

Anat Biletzki 

Anat Matar

Cited 

'It is here that Wittgenstein’s rejection of general explanations, and definitions based on sufficient and necessary conditions, is best pronounced. Instead of these symptoms of the philosopher’s “craving for generality,” he points to ‘family resemblance’ as the more suitable analogy for the means of connecting particular uses of the same word. There is no reason to look, as we have done traditionally—and dogmatically—for one, essential core in which the meaning of a word is located and which is, therefore, common to all uses of that word. We should, instead, travel with the word’s uses through “a complicated network of similarities overlapping and criss-crossing” (PI 66). Family resemblance also serves to exhibit the lack of boundaries and the distance from exactness that characterize different uses of the same concept. Such boundaries and exactness are the definitive traits of form—be it Platonic form, Aristotelian form, or the general form of a proposition adumbrated in the Tractatus. It is from such forms that applications of concepts can be deduced, but this is precisely what Wittgenstein now eschews in favor of appeal to similarity of a kind with family resemblance.'  

Generalities lead to error when they produce reasoning that fails to embrace true statements and or true premise (s) and conclusion. Better to specifically review and produce statements and or premise (s) and conclusion for accuracy in truth.

In regards to Wittgenstein rejecting definitions based on sufficient and necessary conditions: 

Texas State University/Department of Philosphy Confusion of Necessary with a Sufficient Condition 

Cited 

'A causal fallacy you commit this fallacy when you assume that a necessary condition of an event is sufficient for the event to occur. A necessary condition is a condition that must be present for an event to occur. A sufficient condition is a condition or set of conditions that will produce the event. A necessary condition must be there, but it alone does not provide sufficient cause for the occurrence of the event. Only the sufficient grounds can do this. In other words, all of the necessary elements must be there.' 

'Department of Philosophy

Dr. Craig Hanks, Chair'

I reason

Sufficient conditions mean all of the necessary conditions exist for an event

Wittgenstein: Stanford Encyclopedia of Philosophy Archive-Spring 2025 Edition 

My add below (PI):

• Philosophical Investigations, 1953, G.E.M. Anscombe and R. Rhees (eds.), G.E.M. Anscombe (trans.), Oxford: Blackwell.
• Philosophical Investigations (PI), 4th edition, 2009, P.M.S. Hacker and Joachim Schulte (eds. and trans.), Oxford: Wiley-Blackwell.
• ---

Primary sources noted on Stanford Encyclopedia of Philosophy Archive 

Ludwig Wittgenstein

Bibliography 

The Big Typescript: TS 213, German English Scholars’ Edition, 2005, C. Grant Luckhardt and Maximilian E. Aue (trans.), Oxford: Wiley-Blackwell.

• The Blue and Brown Books (BB), 1958, Oxford: Blackwell.
• Culture and Value, 1980, G. H. von Wright (ed.), P. Winch (trans.), Oxford: Blackwell.
• Last Writings on the Philosophy of Psychology, vol. 1, 1982, vol. 2, 1992, G. H. von Wright and H. Nyman (eds.), trans. C. G. Luckhardt and M. A. E. Aue (trans.), Oxford: Blackwell.
• “A Lecture on Ethics”, 1965, The Philosophical Review, 74: 3–12.
• Lectures and Conversations on Aesthetics, Psychology and Religious Belief, 1966, C. Barrett (ed.), Oxford: Blackwell.
• Letters to C. K. Ogden with Comments on the English Translation of the Tractatus Logico-Philosophicus, 1973, G. H. von Wright (ed.), Oxford: Blackwell.
• Letters to Russell, Keynes and Moore, 1974, G. H. von Wright and B. F. McGuinness (eds.), Oxford: Blackwell.
• Ludwig Wittgenstein: Dictating Philosophy (To Francis Skinner – The Wittgenstein-Skinner Manuscripts), 2020, Arthur Gibson and Niamh O’Mahony (eds.), Cham: Springer.
• Ludwig Wittgenstein: Public and Private Occasions, 2003, J. Klagge and A. Nordmann (eds.), Lanham: Rowman & Littlefield.
• Ludwig Wittgenstein and the Vienna Circle: Conversations Recorded by Friedrich Waismann (VC), 1979, B. F. McGuinness (ed.), Oxford: Blackwell.
• Notebooks 1914–1916, 1961, G. H. von Wright and G. E. M. Anscombe (eds.), Oxford: Blackwell.
• “Notes Dictated to G. E. Moore”, in Notebooks 1914–1916.
• “Notes for Lectures on ‘Private Experience’ and ‘Sense Data’”, 1968, Philosophical Review, 77: 275–320.
• On Certainty, 1969, G. E. M. Anscombe and G. H. von Wright (eds.), G.E.M. Anscombe and D. Paul (trans.), Oxford: Blackwell.
• Philosophical Grammar, 1974, R. Rhees (ed.), A. Kenny (trans.), Oxford: Blackwell.
• Philosophical Investigations, 1953, G.E.M. Anscombe and R. Rhees (eds.), G.E.M. Anscombe (trans.), Oxford: Blackwell.
• Philosophical Investigations (PI), 4th edition, 2009, P.M.S. Hacker and Joachim Schulte (eds. and trans.), Oxford: Wiley-Blackwell.
• Philosophical Occasions, 1993, J. Klagge and A. Nordmann (eds.), Indianapolis: Hackett.
• Philosophical Remarks, 1964, R. Rhees (ed.), R. Hargreaves and R. White (trans.), Oxford: Blackwell.
• ProtoTractatus—An Early Version of Tractatus Logico- Philosophicus, 1971, B. F. McGuinness, T. Nyberg, G. H. von Wright (eds.), D. F. Pears and B. F. McGuinness (trans.), Ithaca: Cornell University Press.
• Remarks on Colour, 1977, G. E. M. Anscombe (ed.), L. McAlister and M. Schaettle (trans.), Oxford: Blackwell.
• “Remarks on Frazer’s Golden Bough”, 1967, R. Rhees (ed.), Synthese, 17: 233–253.
• Remarks on the Foundations of Mathematics, 1956, G. H. von Wright, R. Rhees and G. E. M. Anscombe (eds.), G. E. M. Anscombe (trans.), Oxford: Blackwell, revised edition 1978.
• Remarks on the Philosophy of Psychology, 1980, vol. 1, G. E. M. Anscombe and G. H. von Wright (eds.), G. E. M. Anscombe (trans.), vol. 2, G. H. von Wright and H. Nyman (eds.), C. G. Luckhardt and M. A. E. Aue (trans.), Oxford: Blackwell.
• “Some Remarks on Logical Form”, 1929, Proceedings of the Aristotelian Society, 9 (Supplemental): 162–171.
• Tractatus Logico-Philosophicus (TLP), 1922, C. K. Ogden (trans.), London: Routledge & Kegan Paul. Originally published as “Logisch-Philosophische Abhandlung”, in Annalen der Naturphilosophische, XIV (3/4), 1921.
• Tractatus Logico-Philosophicus, 1961, D. F. Pears and B. F. McGuinness (trans.), New York: Humanities Press.
• The Voices of Wittgenstein: The Vienna Circle, 2003, Gordon Baker (ed.), Gordon Baker, Michael Mackert, John Connolly and Vasilis Politis (trans.), London: Routledge.
• Wiener Ausgabe [Vienna Edition, vols. 1, 2, 3, 5], 1993–1995, Michael Nedo (ed.), Vienna: Springer.
• Wittgenstein: Conversations, 1949–1951, 1986, O. K. Bouwsma, J. L. Kraft and R. H. Hustwit (eds.), Indianapolis: Hackett.
• Wittgenstein in Cambridge: Letters and Documents 1911–1951, 2008, Brian McGuinness (ed.), Oxford: Blackwell.
• Wittgenstein Source Bergen Nachlass Edition, 2009, Alois Pichler (ed.), Bergen: Wittgenstein Archives at the University of Bergen.
• Wittgenstein: Lectures, Cambridge 1930–1933, From the Notes of G.E. Moore, 2016, David G. Stern, Brian Rogers, and Gabriel Citron (eds.), Cambridge: Cambridge University Press.
• Wittgenstein’s Family Letters: Corresponding with Ludwig,, 2021, Brian McGuinness (ed.), London: Bloomsbury Academic Publishers.
• Wittgenstein’s Lectures, Cambridge 1930–1932, 1980, D. Lee (ed.), Oxford: Blackwell.
• Wittgenstein’s Lectures, Cambridge 1932–1935, 1979, A. Ambrose (ed.), Oxford: Blackwell.
• Wittgenstein’s Lectures on the Foundations of Mathematics, 1976, C. Diamond (ed.), Ithaca: Cornell University Press.
• Wittgenstein’s Lectures on Philosophical Psychology 1946– 47, 1988, P. T. Geach (ed.), London: Harvester.
• Wittgenstein’s Nachlass: The Bergen Electronic Edition, 2000, Oxford: Oxford University Press.
• Wittgenstein’s Notes on Logic, 2009, Michael Potter (ed.), Oxford: Oxford University Press.
• Wittgenstein’s Whewell’s Court Lectures: Cambridge, 1938–1941, From the Notes by Yorick Smythies, 2017, Volker Munz and Bernard Ritter (eds.), Malden, MA: Wiley Blackwell.
• Zettel, 1967, G. E. M. Anscombe and G. H. von Wright (eds.), G. E. M. Anscombe (trans.), Oxford: Blackwell.
• The Collected Manuscripts of Ludwig Wittgenstein on Facsimile CD Rom, 1997, The Wittgenstein Archives at the University of Bergen (ed.), Oxford: Oxford University Press.

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Bibliography

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy).

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

WITTGENSTEIN, LUDWIG (1912-1978) Ludwig Wittgenstein's Blue Book, University of Pittsburgh (depositor), University of Pittsburgh.

https://digital.library.pitt.edu/islandora/object/pitt%3A31735061817932

WITTGENSTEIN, LUDWIG (1951)(1979) On Certainty, Basil Blackwell, Oxford.

O'Conell Bridge, Dublin: trekearth

Fleet Street, London: trekearth

Status does not make an argument true: Satire Und Theology Version

Status does not make an argument true

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Preface   

This short Blogger article is from my entry by entry review of the Pirie text, 20170602. Revised on Blogger for a version of academia.edu, 20250524.

My photo 20250420, Milano. 

Lazarum, arguementum ad

The poor person may be blessed, but is not always right. (140). A reference to the poor man, Lazarus, in the New Testament.

Luke 16:19-31

English Standard Version (ESV)

19 “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate was laid a poor man named Lazarus, covered with sores, 21 who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. 22 The poor man died and was carried by the angels to Abraham's side.[a] The rich man also died and was buried, 23 and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ 27 And he said, ‘Then I beg you, father, to send him to my father's house— 28 for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ 29 But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30 And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Footnotes: Luke 16:22 Greek bosom; also verse 23

Note: Theologically, Martin Luther's view here on Luke 16: 19-31:

Wikipedia: Rich man and Lazarus 

'Martin Luther taught that the story was a parable about rich and poor in this life and the details of the afterlife not to be taken literally: Therefore we conclude that the bosom of Abraham signifies nothing else than the Word of God, ... the hell here mentioned cannot be the true hell that will begin on the day of judgment. For the corpse of the rich man is without doubt not in hell, but buried in the earth; it must however be a place where the soul can be and has no peace, and it cannot be corporeal. Therefore it seems to me, this hell is the conscience, which is without faith and without the Word of God, in which the soul is buried and held until the day of judgment, when they are cast down body and soul into the true and real hell. (Church Postil 1522–23)[17]' 

(17) 'volume IV: pp. 17–32 Archived 2010-10-11 at the Wayback Machine, The Sermons of Martin Luther Baker Book House Grand Rapids, MI' 

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Non-Wikipedia version

Whole Reason: Thoughtful Christianity: Letters to a Traditionalist on Hell 04 – Lazarus and the Rich Man

'Therefore we conclude that the bosom of Abraham signifies nothing else than the Word of God,…. the hell here mentioned cannot be the true hell that will begin on the day of judgment. For the corpse of the rich man is without doubt not in hell, but buried in the earth; it must however be a place where the soul can be and has no peace, and it cannot be corporeal. Therefore it seems to me, this hell is the conscience, which is without faith and without the Word of God, in which the soul is buried and held until the day of judgment, when they are cast down body and soul into the true and real hell. (Church Postil 1522-23)' 

Website: About 

'Whole Reason is the theological teaching site for Associate Pastor Daniel G. Sinclair, living and working in the Nashville, Tennessee area. I recently completed a Masters in Theology at Williamson College.' 

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I agree with Martin Luther that this a non-plain literal, parable. I do reason that the unregenerate (as opposed to the regenerate through the Holy Spirit, John 3, Titus 3, 1 Peter 1) soul/spirit, post-mortem goes to Hades (Hell1), but that this is a non-corporeal spiritual existence. A spiritual existence of non-peace outside of common grace which existed in the temporal realm. The conscience, mind, soul/spirit in Luke 16 is facing pure justice as this person, post-mortem, is not covered by the atoning and resurrection work of Jesus Christ for sin (s) provided to believers by grace through faith. The 'true hell' (Hell2) according to Martin Luther is that of the lake of fire (Revelation 20) where both resurrected body and soul are cast in the lake of fire. I reason that the lake of fire too is non-plain literal, and death and Hades are cast in Revelation 20: 14, which describes the second death. But, I agree with Luther that this is culminated hell, with a physical/spiritual aspect. The dead outside of Christ are cast into Hell2.

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Pirie opines that poverty does not enhance an argument. (140). In other words, if someone is poor, it does not enhance his/her argument and make it true. Perhaps for some, human sympathy in regard to a poor person, influences a lack of objectivity in evaluating premises and conclusions.

'Poverty does not contribute to the soundness of an argument.' (141). Of course being in the middle-class or wealthy, does not contribute to the soundness of an argument.

The author's point is technically correct, but then again the status of any person does not make his/her argument true; the correctness of premises and conclusions make an argument true.

If I opine on theology, bible or philosophy of religion, the argument is not necessarily true because I have a related PhD, but if my premises and conclusions are true, my argument is sound. As Pirie notes this fallacy is due to giving attention to the source of argumentation, instead of to the contentions made. (141).

Status does not make an argument true

An argument can be embraced from a type of celebrity or authority, without reasonable, in-depth evaluation of premises and conclusions made. 

An argument can have logical premises, but not all premises are reasonable and the argument is false.

Premise 1: Canada has existed since 1867

Premise 2: Dr. Russ is a Canadian

Premise 3: Dr. Russ is a noted 19th Century scholar (Dr. Russ did not exist until the 20th Century)

Conclusion: He earned his Canadian PhD in 1890 (He earned his PhD in the 21st Century, in Wales, not Canada. It may have been reasonable for me to have earned a Canadian PhD, but not reasonable in the 19th Century) 

Premise 1: Logical, reasonable, true

Premise 2: Logical, reasonable, true

Premise 3: Logical, not reasonable, not true 

Conclusion: Logical, but not reasonable or true.

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An argument can have premises that are logical and reasonable, but not true as an argument.

Premise 1: Dr. Russ is a Canadian

Premise 2: He lived in the 20th-21st Centuries

Premise 3: Dr. Russ is not a radical conservative

Conclusion: He votes federally for the Liberal Party

Premise 1: Logical, reasonable, true
Premise 2: Logical, reasonable, true
Premise 3: Logical, reasonable, true

Conclusion: Logical and reasonable, but not true. I have never voted for the federal Liberal Party.

Valid arguments cannot have a true premise (s) and false conclusion.

BLACKBURN, S. (1996) ‘Eternity’, in Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

FINKBEINER, DOUGLASE (2004) Interpreting Luke 16: Abraham, Lazarus, and the Rich Man-Parable or History?, Lansdale, PA , Calvary Baptist Theological Seminary. 

PORTER, LAURENCE.E. (1986) ‘Luke’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press. 

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company. 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company. STRONG, J. (1986) 

Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

The Orthodox Study Bible: Trisagion: Satire Und Theology Version

The Orthodox Study Bible: Trisagion

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

Preface

I am a Reformed theologian and philosopher of religion. I do not attend a church within Orthodoxy, nor do I have leanings toward doing so. I find that reviewing a study bible weekly keeps me in the Scripture, biblical studies, biblical theology, philosophical theology and even theistic, philosophy of religion at an academic level. I tend to listen to sermons and philosophical teachings during the work week which also provides me with research and writing ideas. My review of this fine academic text continues: Within this Bible there is a Glossary from Reverend John W. Morris, Ph.D.

This was originally posted on 20200907, revised on Blogger for an entry on academia.edu on 20250517.

Trisagion

It is defined as 'Literally. "Thrice Holy.". (809). 'The biblical Trisagion, "Holy, Holy. Holy," is the hymn of the angels before the throne of God. (Is.6:1-5); Rev: 4:8), and is one of the most important hymns of the Divine Liturgy. In the Tradition of the Church, this hymn has been amplified into the Trisagion frequently sung during services and said during prayers: "Holy God, Holy Immortal One, have mercy on us." (809). In regards to Revelation 4: 8, Mounce opines in his commentary on Revelation that the idea of intermediates presenting prayers to God is common in Jewish thought (147) and that this demonstrated the transcendence of God in the Jewish mind. (147).

'The biblical use of "Holy" three times is an indication of the three Persons in the Godhead.' (809).

Wikipedia: Trisagion 

Cited 

'The Trisagion (Greek: Τρισάγιον "Thrice Holy").'

Orthodox Prayer.org

Cited

'Trisagion Prayer 

Holy God. Holy Mighty. Holy Immortal Have mercy on us.(3) 

Glory to the Father, and the Son and the Holy Spirit, both now and forever and to the ages of ages. Amen 

All Holy Trinity, have mercy on us. Lord, forgive our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities, for the glory of Your Name. Lord, have mercy.(3)

Glory to the Father, and the Son and the Holy Spirit, both now and forever and to the ages of ages. Amen'

Catholic Dictionary 

Source Cited 

'Find accurate definitions of over 5,000 Catholic terms and phrases (including abbreviations). Based on Fr. John Hardon's Modern Catholic Dictionary, © Eternal Life. Used with permission.'

Cited

'TRISAGION

The invocation "Holy God, Holy and Mighty, Holy and Immortal, have mercy on us," which occurs in all the liturgies of the East at some point between the readings. In the Latin Rite it is sung on Good Friday as one of the reproaches during the veneration of the Cross. It also occurs in the Divine Office during penitential seasons.' 

Orthodoxpryer.org 

Source Cited

'Fr. Dcn. Matthew explores the commentary on the "Holy God…" by the 14th-century Byzantine lay theologian, St Nicholas Cabasilas. What is the significance of this ancient hymn of glorification of the Trinity? This episode features portions of recordings of the hymn by St Anthony’s Monastery, the Monastery of St John the Wonderworker, the Stretennia Men’s Chorus, and St Vladimir’s Orthodox Seminary.' 

Cited 

'The Thrice Holy Hymn - Trisagion 

Holy God, Holy Mighty, Holy Immortal, Have mercy on us. (3 times) Glory be to the Father and to the Son and to the Holy Ghost. Both now and for ever and from all Ages to all Ages. Amen. Holy Immortal, have mercy upon us. With the singing of this hymn the congregation and the hosts of angels are united in praise of our Triune God.The angels are chanting at the heavenly Altar and we here on earth are chanting at the Church Temple altar. 

According to the Prophet Isaiah, this hymn is sung by the angels : "I saw the Lord setting on a throne...Above it stood seraphim...And one called to another and said: "Holy, holy, holy is the Lord of hosts[sabaoth]; the while earth is full of His glory!" (Isaiah 6:1-5)'

Cited 

'History 

In 433A.D. when Saint Proclus was Patriarch of Constantinople the city was evacuated due to a series of earthquakes. The citizens established campsites in the outskirts of town and were constantly praying for God to bring an end to this tribulation. As soon as the earth would start shaking they would pray with the words, "Lord Have Mercy." During one prayer service, a boy from the crowd was snatched up into the air by an unseen force and carried up to such a height that he was no longer to be seen by human eyes. Then, whole and unharmed, the child was lowered to the ground and he reported that he heard and he saw the angels glorifying God singing: "Holy God, Holy Mighty, Holy Immortal." All the people began to sing this Trisagion Prayer, adding to it the refrain, "Have mercy on us!" Then the earthquakes stopped. 

The Orthodox Church still sings this prayer in divine services to this very day.' 

McClintock and Strong Biblical Cyclopedia 

Source Cited 

'The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. James Strong and John McClintock; Haper and Brothers; NY; 1880. Website HTML, editorial descriptions, and images ©2025 StudyLamp Software LLC. Source: McClintock and Strong Cyclopedia book module from SwordSearcher.' 

Cited 

'Trisagion 

Trisagion (τρίσαγιον, thrice holy) was so called because of the thrice repeating "Holy, holy, holy, Lord God of hosts," in imitation of the seraphim in the vision of Isaiah. The original of this hymn was "Holy, holy, holy, Lord God of hosts! heaven and earth are full of thy glory, who art blessed forever. Amen." Thus it is in the Constitutions, and frequently in Chrysostom. Afterwards the Church added some words to it, and sang it in this form: ῞Αγιος ὁ θεός, ἃγιος ἴσχυρος, ἃγιως ἀθάνατος, ἐλέησον ἡμᾶς ("Holy God, holy Mighty, holy Immortal, have mercy upon us"). The hymn is attributed to the patriarch Proclus, in the 4th century. Theodosius the younger ordered it to be sung in the liturgy, after his vision of a child chanting it during an earthquake at Constantinople. Later still, by Anastasius the emperor, or by Peter Enapheus, bishop of Antioch, the following words were added: ὁ σταυρωθεὶς δἰ ἡμᾶς, ("that was crucified for us"). 

This was done to oppose the heresy of the Theopaschites (q.v.), which was, in effect, to say that the whole Trinity suffered, because this hymn was commonly applied to the whole Trinity. To avoid this inconvenience, Calandio, bishop of Antioch, in the time of Zeno the emperor, made another addition to it of the words "Christ our King" reading it thus: "Holy God, holy Mighty, holy Immortal, Christ our King, that wast crucified for us, have mercy on us." These additions occasioned much confusion in the Eastern Church, while the Constantinopolitans and Western Church stiffly rejected them. It was chiefly sung in the middle of the communion service, though sometimes it was used on other occasions. After the preface this hymn was always sung, and, according to Cyril of Jerusalem, Chrysostom, and the second Council of Vaison, also at all masse mamain lenten, or of the dead. — Bingham, Christ. Antiq. bk. 14 ch. 2, § 3.' 

End Citation

Bible Hub: ἅγιος

Strong's Concordance 

hagios: sacred, holy 

Original Word: ἅγιος, ία, ον 

Part of Speech: Adjective Transliteration: hagios 

Phonetic Spelling: (hag'-ee-os) 

Definition: sacred, holy 

Usage: set apart by (or for) God, holy, sacred. 

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Comments

I appreciate the trinitarian teaching that takes place within the trisagion as liturgy. 

Jesus Christ as God incarnate died on the cross for human sin, with the atonement for humanity, chosen humanity (Ephesians 1-2, Romans 8-9). He was resurrected and those in him will be resurrected (1 Corinthians 15, 1 Thessalonians 4).

Colossians 2:9-10 (Him is Jesus Christ) 'New American Standard Bible (NASB) 

9 For in Him all the fullness of Deity dwells in bodily form, 10 and in Him you have been made [a]complete, and He is the head [b]over all rule and authority; Footnotes: a Colossians 2:10 Lit full b Colossians 2:10 Lit of ' 

N.T. Wright explains in regard to Colossians 2: 9-10, it is an continuation of 1:19 (109), 'for all the fulness to dwell in him.' (NASB). 'He is uniquely God's presence and his very self'. (109). Wright reasons that Paul is teaching monotheistic doctrine here and not that Jesus Christ is a second deity. (109). Christ is the embodiment of full deity. (109). God the Son, is not a second deity, God the Holy Spirit is not a third deity. The Holy Spirit as God, regenerates those for salvation (Titus 3: 5, John 3, 1 Peter 1), to embrace the applied atoning work of Jesus Christ on the cross and his resurrection through grace through faith.

'This was done to oppose the heresy of the Theopaschites (q.v.), which was, in effect, to say that the whole Trinity suffered, because this hymn was commonly applied to the whole Trinity. To avoid this inconvenience, Calandio, bishop of Antioch, in the time of Zeno the emperor, made another addition to it of the words "Christ our King" reading it thus: "Holy God, holy Mighty, holy Immortal, Christ our King, that wast crucified for us, have mercy on us." '

Agreed. Although God the Son, God the Word (Gospel of John, 1 John and Revelation, see details below), was the fulness of deity in bodily form, only Jesus Christ suffered on the cross, was resurrected and continues as God incarnate, post-mortem as resurrected. Certainly salvation is trinitarian as for example, the Father sent the Son and the Holy Spirit in regards to human salvation and eventually culminating the Kingdom of God, and the Holy Spirit, regenerates and illuminates the believer.

Note, that in regards to using Wikipedia. I am not opposed to it as long as it presents legitimate scholarship and/or an intellectual, philosophical premise (s) I can comment on.

Wikipedia: Names and titles of Jesus in the New Testament 

Cited

'John 1:1-18 calls Jesus the Logos (Greek λόγος), often used as "the Word" in English translations.[57] The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos/Word is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. It appears nowhere else in the New Testament.[58][59][60][61]' 

58 The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0-664-24351-7 page 258 

59 The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 106 

60 Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 520 

61 A concise dictionary of theology by Gerald O'Collins 2004 ISBN 0-567-08354-3 pages 144-145

Rare public appearance with
a mask, as opposed to simply being
socially distant. P.S. I am not
working on a 'dome'! This photo
does not amplify my short,
hopefully stylish
hair. Pandemic era, I am a lot thinner now.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BOWMAN, ROBERT M. (1990) Why You Should Believe in the Trinity, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

PACKER, J.I. (1996) ‘Regeneration’ in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

TURNER, H.E.W. (1999) ‘Sabellianism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company. 

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.  

The Orthodox Study Bible: Acts 2: 21 & Romans 10: 13 Revised & Non-exhaustive: Satire Und Theology Version

The Orthodox Study Bible: Acts 2: 21 & Romans 10: 13 Revised & Non-exhaustive

Preface

Revised version of two articles (2021) for one version on Blogger and an entry on academic.edu.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

This Orthodoxy Bible uses the New King James Bible (NKJV) 

Acts 2: 21

21 And it shall come to pass That whoever calls on the name of the Lord Shall be saved.’

In context, the Apostle Peter quotes from the Old Testament/Hebrew Bible, Book of Joel 2: 28-32.

With these New Testament citations of the Old Testament, as Peter is cited in Acts 2: 16-21, the context provided is not identical as the older original. A reason is that the Hebrew Bible and its covenant, although remaining as scripture, are accompanied by, as in progressive revelation, the New Testament and its covenant (Luke 22: 20 & Hebrews as examples). The New Testament emphasis is the new covenant, doctrines and theology, which replaces the old covenant. Still the Hebrew Bible should be understood as well in its original context within the old covenant. 

Joel Briefly

In his Joel commentary, author Paul E. Leonard explains that Joel, the son of Pethuel, is basically unknown other than being the author of this text within the Hebrew Bible. (884). The name 'Joel' means 'Yahweh is God' (884), and Leonard writes that it is unclear whether this was a given name at birth, or a ministry name given later in life. (884). This Hebrew Bible writer presented a clear message and then basically disappeared from history. (884). The Book of Joel's message is that as a plague of locusts strikes (884), it will be 'destroying all plant life in its path' (884). I view this as a termination of the useable plant life, not a complete destruction of the ecological system. Leonard states that based on the text, there will be no harvest, and the cattle and sheep will die because of lack of food. (884). He notes Joel 1: 18. (884).

Joel 1:18 New King James Version (NKJV)

18 How the animals groan! The herds of cattle are restless, Because they have no pasture; Even the flocks of sheep [a]suffer punishment. 

Footnote

a) Joel 1:18 LXX, Vg. are made desolate

Joel is warning his readers that these sufferings are a 'prelude to the coming apocalyptic judgment of God' (884). Joel 2: 1-3 from the same version is referenced:

Blow the [a]trumpet in Zion, And sound an alarm in My holy mountain! Let all the inhabitants of the land tremble; For the day of the Lord is coming, For it is at hand: 2 A day of darkness and gloominess, A day of clouds and thick darkness, Like the morning clouds spread over the mountains. A people come, great and strong, The like of whom has never been; Nor will there ever be any such after them, Even for many successive generations. 3 A fire devours before them, And behind them a flame burns; The land is like the Garden of Eden before them, And behind them a desolate wilderness; Surely nothing shall escape them 

Footnote

a) Joel 2:1 ram’s horn 

Joel 2:28-32 New King James Version (NKJV)

28 “And it shall come to pass afterward That I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions. 29 And also on My menservants and on My maidservants I will pour out My Spirit in those days. 30 “And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. 31 The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the Lord. 32 And it shall come to pass That whoever calls on the name of the Lord Shall be [a]saved. For in Mount Zion and in Jerusalem there shall be [b]deliverance, As the Lord has said, Among the remnant whom the Lord calls. 

Footnotes 

a) Joel 2:32 Or delivered 

b) Joel 2:32 Or salvation

Leonard acknowledges that in regards to salvation, both Jew and Gentile are mentioned in the New Testament and so New Testament salvation was wider than in the context of Joel. (889). 'However it is not clear that Joel understood it this way.' (889).

Acts 2: 21 continued

I am more focused however in this limited space, website format, on the Acts version. This article will be unexhaustive.

The new covenant...

Biblia.com

Sourced

Luke 22:20 

New American Standard Bible (NASB) 

20 And in the same way He took the cup after they had eaten, saying, “This cup which is (a) poured out for you is the (b) new covenant in My blood. 

a Mt 26:28 Mk 14:24

b Ex 24:8 Je 31:31 1 Co 11:25 2 Co 3:6 Heb 8:8 Heb 8:13 Heb 9:15

Defending Inerrency

Cited 

PROBLEM: In Acts 2, Pentecost arrives, and the disciples are filled with the Holy Spirit. In response to criticism, Peter says that what they hear and see was “spoken by the prophet Joel” (cf. Joel 2:28–32). Yet, in the passage that Peter quotes, there are events in it that did not happen at Pentecost, like the moon turning to blood. Does Peter err on this occasion? 

SOLUTION: First, Peter was simply showing that Pentecost involved a partial or initial fulfillment of Joel 2:28–32. This partial fulfillment was in regard to the indwelling Holy Spirit for believers. And this is exactly what happened on the day of Pentecost. Joel says that God “will pour out My spirit on all flesh ... I will pour out My Spirit in those days” (Joel 2:28–29). And God did pour forth His Spirit on the day of Pentecost. 

Second, Peter’s reference was to indicate that the last days had been inaugurated (cf. Heb. 1:1–2; 2:4). The wonders of the sky above and the signs on the earth beneath (Acts 19–21) are to take place later on in earth’s history at the time of Christ’s second coming. Notice that these things will happen “before the ... great and notable day of the Lord” (v. 20) which is yet future (cf. Matt. 24:1ff). 

This excerpt is from When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe. 

The Orthodoxy text states in regards to Acts 2: 16-21, that Joel was one of the early prophets (ninth century, BCE) that proclaimed God's sovereign Lordship and judgement in the last days. (275). With Pentecost the first part of the prophecy was answered with the outpouring of God the Holy Spirit to believers. The second part will be fulfilled at the second coming of Jesus Christ. (275). 

Bible Gateway: Encylopedia of the Bible-Second Coming

Some key New Testament sections related to the second coming are Matthew 24, 1 Thessalonians 4-5, 2 Thessalonians 2:7-12. (My add)

Cited

Bibliography R. Anderson, The Coming Prince (1915); W. E. Blackstone, Jesus Is Coming (1917); L. S. Chafer, Systematic Theology, IV, 305-307 (1947); L. Berkhof, The Second Coming of Christ (1953); R. Pache, The Return of Jesus Christ (1955); J. F. Walvoord, The Millennial Kingdom (1959), 263-275; J. D. Pentecost, Things To Come (1961), 370-426.

Blue Letter Bible: August 16 2012: Why don't they quote the OT, word for word, in the NT 

Cited 

Key for the Acts-Joel example: 

Different Languages: The Hebrew Bible was written in Hebrew, with parts in Aramaic, the New Testament in Greek, with parts in Aramaic. 

Indirect quotations: The New Testament writers frequently quote the Old Testament without verbal exactness. Most likely, many of the quotations were from memory. At times the citations were made according to the sense of the Old Testament rather than making a direct quote. Sometimes the quotations in Scripture are indirect not direct. An indirect quotation does not cite someone directly but does report accurately what that person said. 

Indirect quotes were used to emphasize the New Testament covenant, doctrines and theology.

Bible Hub: Acts 2: 21 

Strong's Concordance 

Original Word: ἐπικαλέω 

GRK: ὃς ἂν ἐπικαλέσηται τὸ ὄνομα 

Verb-Aorist-Subjunctive-Middle-3rd Person Singular

NT Greek.org 

Corey Keating 

Cited 

As far as the tense of the verb in the subjunctive mood, it should be remembered that the subjunctive only shows the kind of action (verbal aspect or ‘aktionsart’) and not time. Only verbs in the indicative mood indicate time in an absolute sense. (See intermediate discussion of verb tenses). However, the ‘time’ implied by the subjunctive is usually future since it is a mood of contingency. Thus the future indicative and the aorist subjunctive are closely related and sometimes used in substitution for each other. 

Aorist is past tense. Subjunctive is usually, future tense. The middle is neither active or passive.

Humanly speaking, based on the New Testament Greek, and accurate translations, the Lord can be theologically called upon, in biblical times up to present times and future times, within this present realm.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

---

John Calvin: Acts 2:21

'And it shall come to pass That whoever calls on the name of the Lord' (36)

Calvin reasons 'God invites everyone to himself for salvation, without exception.' (36). One key example mentioned by Calvin is Romans 10: 13. (36). 'Only our disbelief stops us from calling on God.' He quotes Jesus Christ in John 16:24, as in Ask and you shall receive. (36).

Edited from 2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

John Calvin’s (1543)(1998) theology holds to a strong view on God’s sovereignty and to a limited view of human freedom. In modern, but not Reformation era terms, Calvin could be considered a compatibilist and explains that those who committed wrong actions performed them willfully and deliberately. Calvin viewed God as working his good purposes through the evil conduct of people, but he pointed out that God’s motives in willing these deeds were pure while those who committed wrong had wicked motives. Calvin (1543)(1998: 37). 

Calvin reasons that a person is not forced or coerced to believe in the gospel. Calvin (1543)(1996: 68).

He suggests outward human preaching ‘strikes only the ears’ while the inward instruction of the Holy Spirit is how a person is enlightened in Christ. Human preaching is valuable in that it works at times in conjunction with the Holy Spirit transforming individuals. Calvin (1543)(1996: 233). There is a traditional Christian and Reformed concept and theology that the Holy Spirit is God and does the work that only God can do. The Holy Spirit works directly upon a human mind, in a sense remaking a person and creating a person after the image of Christ. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

Romans 10: 13

Romans 10:13 New King James Version 13 For “whoever calls on the name of the Lord shall be saved.” (NKJV).

In regards to Romans 10: 13, the Orthodox Bible explains 'All may come freely if they will.' (363).  

This is coming from an Orthodox, not Reformed, theological perspective that generally, in my opinion, in philosophical terms, is more incompatiblistic than compatibilistic. In other words, a greater emphasis on human free will and somewhat less emphasis on the sovereignty of God.

John Calvin: Romans 10: 13-17

On Roman 10: 14-17, to follow up on verse 13.

Cited

And this is a remarkable passage with regard to the efficacy of preaching; for he testifies, that by it faith is produced. He had indeed before declared, that of itself it is of no avail; but that when it pleases the Lord to work, it becomes the instrument of his power. And indeed the voice of man can by no means penetrate into the soul; and mortal man would be too much exalted, were he said to have the power to regenerate us; the light also of faith is something sublimer than what can be conveyed by man: but all these things are no hindrances, that God should not work effectually through the voice of man, so as to create faith in us through his ministry. 

It must be further noticed, that faith is grounded on nothing else but the truth of God; for Paul does not teach us that faith springs from any other kind of doctrine, but he expressly restricts it to the word of God; and this restriction would have been improper if faith could rest on the decrees of men. Away then with all the devices of men when we speak of the certainty of faith. (347).

Cranfield in his Romans commentary explains that Paul in Romans 10 reasoned that all who invoke the name of the Lord, 'that is Yahweh, will be saved.' (261). The term 'Lord' here for Paul, is applied to Christ. (261). I reason we have trinitarian theology here as the Lord Jesus is drawn to the Father through God the Holy Spirit. Mounce reminds us that someone must be preaching the good news in order for it to be accepted. (211). I am in agreement with this very New Testament concept as a compatibilist within the Reformed tradition, as I reason the Holy Spirit convinces through regeneration the chosen to embrace the gospel. This is not force or coercion. A person does not simply wake up a regenerate Christian one day, without having embraced the gospel through the Holy Spirit.

Theology

True New Testament regeneration (John 3, Titus 3, 1 Peter 1) is via God the Holy Spirit, by the lead of God the Father within the applied atoning and resurrection work of God the Son, to believers. Human beings within a fallen nature, embrace degrees of sin and evil. They are not forced or coerced to believe in the gospel, although admittedly, God may force or coerce events leading to human beings being regenerated in conversion, which is humanly embraced. Human beings within a fallen nature, embrace sin and evil. They are not forced or coerced, in unbelief, although admittedly God may force or coerce events leading to further hardened views toward God (Romans 9, Exodus 1-18).

It is this theological and philosophical (philosophy of religion) writer's view that human moral accountability exists where within the fallen (Genesis 1-3, Romans) nature, the human will, acts and actions are not forced or coerced. Every believer embraces the gospel even as God first and essentially, regenerates. Every unbeliever rejects the gospel, even as God chooses not to regenerate such a person. This is an aspect of my compatibilism/soft determinism within a Reformed tradition.

Titus 3: 5-7: Regeneration

Titus 3:5-7

New American Standard Bible (NASB)

5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.

Bible Hub

Strong 3824

'Strong's Concordance paliggenesia: regeneration, renewal Original Word: παλιγγενεσία, ας, ἡ Part of Speech: Noun, Feminine Transliteration: paliggenesia Phonetic Spelling: (pal-ing-ghen-es-ee'-ah)

Short Definition: a new birth, regeneration Definition: a new birth, regeneration, renewal.'

From Titus 3: 5

The main text

Spiritual rebirth (figurative), spiritual regeneration (figurative). (72).

Being spiritually transformed by God, to be in relationship, fellowship with God through the applied atoning and resurrection work of Jesus Christ. Spiritually enlightened by the triune God in order to accept the salvific work of God. The Father sends, the Son completes the atoning and resurrection work and the Holy Spirit regenerates and yet the trinity is of one infinite, eternal essence and works together in unity.

Greek scholar Bauer documents this as:

The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).

Greek New Testament: 

With five Greek manuscript versions there is agreement on: paliggenesiaV

Pastor Courson explains that those in Christ have been 'washed and renewed' (1424), not because of our own human righteousness, but because of the work of Jesus Christ. (1424). We have been renewed  and washed. (1424). Washing is symbolic, in part at least through baptism, in my view. Although there is the idea of being cleansed of sin through the sanctification process.

Nute suggests in his commentary that washing is the cleansing in the new birth. (1496). And this may include the thought of baptism as a symbol of cleansing. (1496). The Pocket Dictionary defines regeneration as rebirth or re-creation as in being born again. (101). But salvation does include legal justification and the imputed righteousness of Jesus Christ to believers, and as well, sanctification.

Theology II

My final comments are that Acts 2: 21 and Romans 10: 13, and supporting contexts, not to simply prooftext, work with my Reformed theology that whom God regenerates, he/she freely believe in the gospel. This means that whoever calls upon the name of the Lord and everyone that calls upon the name of the Lord, has belief an in/on the true God and Lord in salvation (justification and sanctification), through grace through faith alone. It does not mean that all believers are particularly theologically or doctrinally astute. In other words, I certainly believe, for example, there are non-Reformed believers and that none of us have perfect belief, theology, doctrines and dogma.

Biblically and throughout Church history, there are false believers that call upon the name of the Lord, but are not regenerated in true belief. These are in my view persons trusting in work's righteousness theology that also have an ontologically wrong view of God.

See

Matthew 7: Lord, Lord

BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.

CALVIN, JOHN (1539)(1509-1564), Tim Perrine, CCEL Staff Writer, Commentary on Romans, Translated, Grand Rapids, Christian Classics Ethereal Library, 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html 

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville. 

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

LEONARD, Paul E. (1986) in 'Joel', The International Bible Commentary, F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering.

NUTE, ALAN G. (1986) in 'Titus', The International Bible Commentary, F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering. 

STRONG, J. (1890)(1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.