That's right. St. Gregory says that.

So one of my, one of the things that made me very uncomfortable with the, I guess, the monadistic conception of God that I came to realize was very much a part of, like, a lot of Roman Catholic's conception. Like, I don't think in practice a lot of Roman Catholics, like, a lot of Roman Catholics conception.

Like, I don't think in practice a lot of Roman Catholics relate to God that way.

No, it's the theology.

It's the dogma.

It's, yeah, but, like, theoretically, when I realized that that was, like, how the theology expresses it, one of the things that I realized that that was like how the theology expresses it

one of the things that

I realized was that

like that completely obliterates

the possibility of human freedom on any level

yeah it does a lot of things

yeah it also obliterates the

it also obliterates the incarnation

because you need a theology that gives proper place to distinctions such that one of the hypostasis can enter into a mode of being that the other two do not.

I make this argument all the time and right.

It's like the it's like Roman Catholics think you can do all this theology without even referencing the incarnation.

How silly is this? I mean the incarnation is the presupposition of all this theology without even referencing the incarnation. How silly is this?

The incarnation is the presupposition of all the theology, period, for Christians.

So how are you going to have an incarnation of an absolutely simple unmoved mover essence?

That's no, that's not how it works. The second person of the godhead is the incarnate logos.

Thus, we need a theology of mode

whereby we can have a person of the Trinity

...