No, you've misunderstood me here. Person doesn't equal essence. Let me try to explain. If you and I had the same essence, it would mean that we had the very same spirit or that our very nature was consituted of the same things.
Personhood is different. In Trinitarianism, the Three Persons of the Trinity are of the same Essence but are different Persons. So they are three manifestations of the very same spirit of God but having different personalities or functions. That's as simple as I can put it. They all have the same Essence, so are not different beings or entities. Like I said, it's like three people having the same soul or light reflecting through a prism.
I understand what you are saying - but I do not believe that the Anathasian Creed agrees with this understanding of the word "essence".
I have looked at two versions of the Creed and both versions use the word "essence" four times - one of them claims that "essence" also means "substance".
What you shared above could agree with the first use of the word "essence" in the Creed, which reads,
"And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence."
This could be describing a "shared spirit of the Godhead" like you mentioned - however - when the Creed attempts to explain the Incarnation of the Lord Jesus Christ we see the word "essence" used differently.
"Furthermore, it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance [Essence] of the Father; begotten before the worlds; and Man, of the Substance [Essence] of his Mother, born in the world."
Unless you are also claiming that Mary - the mortal mother of Christ - is also a member of this "shared spirit of the Godhead" - your understanding of the word "essence" falls apart.
I believe this proves that the Creed uses the word "essence" to describe a specific "nature" - not a "shared spirit" - because it describes that the Lord Jesus Christ was both God and Man because He had inherited the "divine nature" from the Father and the "mortal nature" from His mother.
Or you could be arguing that the Lord Jesus Christ shares a different spirit with His mortal mother Mary?
It is my opinion that the last use of the word "essence" seals the deal in my favor,
"Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood into God. One altogether; not by confusion of Substance [Essence]; but by unity of Person."
The Lord Jesus Christ is one Person - a Perfect God and a Perfect Man - who has His own "reasonable soul" and His own "human flesh".
He is not the Godhead made flesh - or in other words not Three Persons of the Trinity sharing the same flesh - but a singular Man who assumes the authority of God.
Even though He possesses this duality - He is a single Person - a single soul - both Perfect God and Perfect Man - and there is no "confusion of Essence" - or in other words no "confusion of nature" - but a unity of His divine and mortal nature into a single Person - a single soul.
Combine this with the other parts of the Creed I shared earlier and I believe that it is clear that the Creed claims that the Godhead shares the same "divine nature" - or Essence - but they are three distinct Persons or Individuals.
This "Essence" cannot be a reference to a "shared spirit of the Godhead" because then you would need to claim that Mary is also a member of the Godhead or that the Son and His mortal mother share the same spirit.
Yes, so they are three distinct deities because they do not share the same essence (or soul, spirit, fundemenral nature or whatever you wish to call it). They are three entities in agreement with each other. In Trinitarianism, they are the same One entity, just different manifestations of such (to put it very simply.)
The Latter-day Saint belief in the unity of the Godhead hinges on the concept of perfection.
There is only one way to be perfect. If two Beings were both perfect - they would think and act the same way.
Their very nature would be identical - because there is only one way to be perfect - which would make them "one" in nature and purpose.
We believe that since every member of the Godhead is perfect - they would think and act perfectly the same if placed in the same situation.
We believe that it is the purpose of the Godhead to cause all of Mankind to become perfect as they are. This is their work and their glory.
With this understanding in mind - the Lord's Intercessory Prayer for His disciples takes on a more clear and purposeful meaning,
"I
pray for them: I pray not for the world, but for them which
thou hast given me; for they are thine.
And all mine are thine, and thine are mine; and I am glorified in them.
And now I am no more in the world, but these are in the
world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be
one, as we are.
Neither
pray I for these alone, but for them also which shall
believe on me through their word;
That they all may be
one; as thou,
Father, art in me, and I in thee, that they also may be
one in us: that the world may believe that thou hast sent me.
And the glory which thou gavest me I have given them; that they may be
one, even as we are
one:
I in them, and thou in me, that they may be made
perfect in one; and that the world may know that thou hast sent me, and hast
loved them, as thou hast loved me." (John 17:9-11;20-23)
This prayer makes no sense if this "oneness" with God the Father and the Son is describing a "shared spirit of the Godhead" - but it does make sense if it is describing a "divine nature" or being "perfect in one".
It is the Godhead's work and glory to make Man perfect as they are - not to incorporate or absorb them into this "shared spirit".
No, because the doctrine as to the substance of the members of the Trinity is not the same.
Since the word "substance" is also known as "essence" I don't see how the Creed disagrees with the Latter-day Saint understanding of the Godhead.
It uses different words - but they ultimately mean the same thing.
This is all irrevelant to the topic. I am a female to male transsexual, just so you know.
I was unaware and I apologize - not for my statement of fact - but for causing any unintended offense.
The concept of sex or gender is a big one for Latter-day Saints because we believe that our spirits are also engendered.
A male spirit is placed into a male mortal body.
I am not trying to tell you that you are wrong or that you need to believe what I say - but I do want you to understand my distress over the idea of transitioning.
I believe it will cause nothing but heartache and sorrow - perhaps not in this life - but I believe that once we leave this life we will be as we were before we came here - without any transition - and that will be painful for those who hope for such a change.
Combine this belief with the biological facts and you can understand why I cannot agree with transgenderism as a movement.
I pray that God blesses you and I wish you the best in your endeavors - whether I agree with them or not.