Dale Tuggy (PhD Brown 2000) was Professor of Philosophy at the State University of New York at Fredonia from 2000-2018. He now works outside of academia in Middle Tennessee but continues to learn and podcast.
My paper critiquing the Brower-Rea “constitution” approach to the Trinity has now been published in Philosophy and Theology. I just received the issue this week. Pre-print is on the home page. I worked very hard on this, off and on, for more than two years, and tried (with limited success, I think) to make the discussion intelligible to non-philosophers. It’s a metaphysics-heavy discussion though. My… Read More »publications update
As pretty well summarized here by unitarian Theophilus Lindsey.
In the year 1694 began the great contest concerning the Trinity, betwixt two celebrated doctors of the church, Sherlock and South; each of them reputed and reputing himself orthodox, and each of them espoused by learned and powerful partisans.
Dr. Sherlock expressly asserted, that the three persons in the Trinity are three distinct, infinite Minds or Spirits, and three individual Substances. Dr. South held only one infinite eternal Mind or Spirit, with three Somethings that were not three distinct Minds of Substances, but three modes, faculties, attributes, relations, relative properties, subsistances, as there were variously denominated. Dr. Sherlock was accused, and with great justice, if words have any meaning, of polytheism, or holding three Gods. Dr. South, on the other hand, came under the imputation of explaining away the Trinity, and falling into the Sabellian or Unitarian system: and accordingly some of the Socinians took advantage of the Doctor’s explication of the doctrine of the church, and declared in their writings, that the should not be backward to give their approbation to the Liturgy and the Articles, if that was the kind of Trinity which the language therein used was intended to inculcated.
The university of Oxford, to whom Sherlock was obnoxious on account of his political principles, declared forRead More »the fate of “social” trinitarianism in late 17th c. England (Dale)
Devastating. I have long noted that Augustinian/Calvinist theology is unpopular among Christian philosophers, though many, like me, go through a Calvinist phase (when I was a sophomore and junior in college), before seeing its problems to be hopeless. Walls concisely and fairly sums up what Calvinism is all about, and then shows it to be profoundly problematic, focusing on philosophical problem rather than biblical ones.… Read More »Jerry Walls: What is wrong with Calvinism?
Congratulations to editors Oliver Crisp, Michael Rea, Trent Dougherty and Kevin Diller on the launch of an important new open access journal: The Journal of Analytic Theology. What is “analytic” theology? Good question. Roughly: theology done using the tools of contemporary (typically English-language) “analytic” philosophy. What is that? Here’s one answer by a master practitioner. Also, this journal aims to “explore theological and meta-theological topics… Read More »Important new open access journal: The Journal of Analytic Theology
Ably reviewed by Sean Finnegan. I would add a few philosophical comments: White, like many evangelicals, understands “the deity of Christ” as meaning that Jesus and God are numerically one, that is, numerically identical. He argues that various things the NT asserts about Jesus imply this. (e.g. He is worshiped, called “Lord.”) Conveniently, he ignores the many passages which assert or presuppose a qualitative difference… Read More »White vs. Navas – Does the New Testament teach “the deity of Christ”?
I think I’ve met only two people who have translated the whole New Testament from the original Koine Greek to some modern language. One was an American evangelical missionary, who’d translated the New Testament into some obscure tribal language from South America. The other was the Englishman Ray Faircloth, who runs the biblicaltruthseekers website. (Some of his materials are also available here.)
In both cases, I was impressed. What an acheivement, and what a weight it must be, to try to effectively and accurately render what one regards as the most important texts in human history, the communications of God to humankind.
I was privileged to be able to interview Ray Faircloth a few days ago near Atlanta, Georgia, where we were both in town for a conference. Maybe at a later date I’ll post a few representative passages from his translation.
Congratulations on the publication of your translation of the New Testament, The Kingdom of God Version. How long did this take you?
This took three and half years.
Was that full time?
No, it was in blocks of time, so that you’d get so far, and you’d need to move on to another subject, and come back to it at a later time.
What, in your view, is most distinctive about your Kingdom of God Version?
It’s hard to say one thing, but much of it was attempt to get rid
Read More »Interview with Ray Faircloth, translator of the Kingdom of God Version of the New Testament
Our fictional story was necessary, to help us think about some important distinctions about referring terms. It is easy to forget that “Trinity” was once a puppy, a neologism. But it was. It was born some time in the second half of the second century. We don’t know who coined it, but the earliest surviving mention of it is by Theophilus, bishop of Antioch (d.… Read More »Flocanrib and the ambiguity of the word “Trinity”
Irene reflected on how she had got to thinking that her birthday gifts came from one person. She had labelled the source or sources of them “Presenty.” At first she may have been open-minded about whether the gifts came from one or many. But once she’d coined the name, that, in her imagination, solidified the source as being a single person. This seemed to be… Read More »Flocanrib explained – Irene’s mistake
Irene was the only little girl in her whole extended family, and everyone loved giving her girly gifts. Three of her uncles liked to give her certain gifts every birthday. Uncle John always gave her a flower, uncle Jack always gave her a box of candy, and uncle Jerry always gave her a hair ribbon. They always gave together, and in secret. The night before… Read More »Flocanrib – a parable
Was Hippolytus a trinitarian or a unitarian? In the last two posts, I’ve argued that he was the latter.
In the most recent translation of his Against Noetus, though, the translator thinks he is a trinitarian. He entitles this section, “The three Persons of the Trinity are One God”. (p. 74) Is he right? Here’s the passage, pretty much the whole chapter:
Well then, brethren, all this is what the Scriptures point out to us. This economy that blessed John, too, passes on to us through the witness of his Gospel, and he maintains that this Word is God… [John 1:1]
But then, if the Word, who is God, is with God, someone might well say: “What about this statement that there are two gods?” While I will not say that there are two gods – but rather one – I will say there are two persons; and that a third economy is the grace of the Holy Spirit. For though the Father is one, there are two persons – because there is the Son as well: and the third too, – the Holy Spirit. The Father gives orders, the Word performs the work, and is revealed as Son, through whom belief is accorded to the Father. By a harmonious economy the result is a single God. Read More »trinitarian or unitarian? 11 – a trinitarian passage in Hippolytus?
I consider comedian Bill Maher to be a fairly funny guy. I don’t care for his politics. But I watched his movie Religulous, and I thought it had some funny and interesting moments. He’s not as smart as he thinks he is. He’s typical of kids who were raised Catholic, who didn’t pay too much attention, and who later sloughed off the whole thing as… Read More »Bill Maher on God and Jesus
Incredibly, in 1551 they discovered an intact statue of Hippolytus (pictured here). This may exist because he was revered as a martyr shortly after his lifetime.
In the previous post, we saw that in his theology, the divine (but less divine than God) Logos came to exist from God a finite time ago, so that God could create the cosmos by means of him. On two counts, then, this makes him not a trinitarian – that the “persons” are neither co-equal nor equally divine. But is he a unitarian?
In the most important work we have from him, he says,
The first and only (one God), both Creator and Lord of all, had nothing coeval with Himself… Therefore this solitary and supreme Deity, by an exercise of reflection, brought forth the Logos first… Him alone He produced from existing things; for the Father Himself constituted existence, and the being born from Him was the cause of all things that are produced. The Logos was in the Father Himself, bearing the will of His progenitor, and not being unacquainted with the mind of the Father. For simultaneously with His procession from His Progenitor… He has, as a voice in Himself, the ideas conceived in the Father. …when the Father ordered the world to come into existence, the Logos one by one completed *each object of creation, thus pleasing God. …[God, via the Logos] formed the ruler of all [creation, i.e. Adam]… The Creator did not wish to make him a god, and failed in His aim; nor an angel… but a man. For if He had willed to make thee a god, He could have done so. Thou has the example of the Logos. Read More »trinitarian or unitarian? 10 – Hippolytus on the identity of the one God
Hippolytus (c. 170-236) is an interesting, if obscure character. He was a presbyter in Rome, and on some reports, was a bishop of Rome – either a pope on an anti-pope, depending on how you look at it (he would have been a rival bishop, if this is true, to either Zephyrinus or Callistus). (See the entry on him in this book, pp. 164-5)
He was especially concerned to combat “monarchian” theology. In my view, it is a huge undertaking to get clear what on just what “monarchian” theology was all about. In any case, it is clear that the Hippolytus re-asserts the two-stage logos theory against it, the same sort of theory we saw in Ireneaus. He may have been a disciple of Irenaeus.
God, subsisting alone, and having nothing contemporaneous with Himself, determined to create the world.Read More »trinitarian or unitarian? 9 – Hippolytus’s two-stage logos theory
Origen, many other ancient catholics, takes the Word (logos) of John 1 to be the pre-human Jesus.
For the record, I don’t think that is correct. But I won’t contest it here.
In the quotes here, he’s commenting on “And the Word was with God, and the Word was God.” This is from an long commentary on John, this portion of which was probably written in 231-2 AD.
Many people who wish to be pious are troubled because they are afraid that they may proclaim two Gods and, for this reason, they fall into false and impious beliefs. They either deny that the individual nature of the Son is other than that of the Father by confessing him to be God whom they refer to as “Son” in name at least, or they deny the divinity of the Son and make his individual nature and essence as an individual to be different from the Father. (Origen’s Commentary on the Gospel According to God, trans. Robert E. Heine, p. 98, bold added)
Permit me to paraphrase: people think that this Word who is with God and yes is God must be another God, a second God. But that seems wrong – isn’t monotheism true? Thus, they either think Father and Son to be numerically one (the same God) or they deny that the Word, that is, the pre-human Jesus to be divine – to be such that the word “God” applies to him.
Immediately following the passage above, Origen gives his solution.
Their problem can be resolved in this way. Read More »trinitarian or unitarian? 8 – Origen on “God” vs. “a god”
I’ve blogged about these folks before. I do not enjoy criticizing apologists, because I think Christian apologetics is important. And the folks at Credo House Ministries seem like good-hearted and hard working Christians who are doing their best to help Christians love God with their minds. And I think Patton is an excellent blogger and writer. But I feel compelled to correct some of their… Read More »Credo House Ministries’ Inaccuracies about the Trinity and the Council of Nicea
Check out this post by Dan Wallace over at Parchment and Pen. I teach religious studies, and regularly encounter this one: Myth 1: The Bible has been translated so many times we can’t possibly get back to the original. Wallace’s answer is absolutely right. #2 is also an important point. Wallace might have added that quotation marks are never in the Greek manuscripts; they didn’t… Read More »Dan Wallace: 5 Myths About Bible Translation
John Biddle (1615-62) (also spelled “Bidle”) has been called “the father of English Unitarianism.” (But he didn’t use the word “unitarian” – that had yet to be coined, as a more descriptive, less polemical alternative to “Socinian.”) When he taught his theology publicly, he ran afoul of the the law, and eventually died in jail, imprisoned for his beliefs.
Here are three of the six articles of his A Confession of Faith Touching the Holy Trinity, According to Scripture. (1648, reprinted in a 1691 book, itself reprinted in 2008.) I have modernized his spelling and use of capitals and punctuation, and have added emphases in bold.
Article I: I believe that there is one most High God, creator of heaven and earth, and first cause of all things pertaining to our salvation, and confessedly the ultimate object of our faith and worship; and that this God is none but the Father of our Lord Jesus Christ, the first person of the Holy Trinity. (p. 1)
Article II: I believe that there is one chief Son of the Most High God,Read More »John Biddle’s unitarian confession of the Holy Trinity
Against Celsus is not the only important surviving book by Origen. Origen’s On First Principles is often called the first systematic Christian theology. It was written some time before 231. It is a bold and wide-ranging work, and in Origen’s day Christian theologians could speculate a fair amount.
But the curtain was brought down on this era of freedom by ecclesial-political events of the fourth century. While many still considered Origen a great scholar, the atmosphere was such that one might lose one’s church career if people thought you were too sympathetic to his views.
Among his admirers was the great scholar Jerome (translator of the Latin Vulgate Bible), but Jerome had do distance himself from Origen lest the heresy hunters get him. But still, people wanted to read Origen. Answering this need, Rufinus (d. 410) translated Origen’s On First Principles into Latin. Problem is, Rufinus systematically cut out and/or changed numerous passages that would not fit the new Pro-Nicene hegemony.
How do we know this? Because Rufinus tells us! He argues that heretics must have corrupted Origen’s works, since there just could not be a difference between those and the new catholic orthodoxy. Also, we have from other sources, e.g. letters of his contemporaries, the Greek texts of some of the cut and altered passages. In the excellent modern edition of the book, the editor-translator restores these to the text. Sadly, Rufinus’s Latin version is the only complete version we have of Origen’s book, so as it stands, the book is riddled with suspicious passages that don’t fit what we otherwise know about Origen, but which we have no textual grounds to correct. (On the whole crazy affair, see the above edition, pp. xxxi-lii.)
Here are some of the cut and restored passages; if you’re familiar with the “Arian” controversy and the trinitarian orthodoxy that coalesced and acquired the power of the Roman emperor at the end of the fourth century, you will not need an explanation why Rufinus cut them.
…the Saviour… is an image of God’s goodness, but Read More »trinitarian or unitarian? 7 – Origen uncensored
In the recent and ongoing series, I have been showing that famous early “fathers” are not, contrary to popular accounts, trinitarians at all, once we carefully define the term. They are unitarians, again, carefully defining the term.
But these recent comments by reader “Villanovanus” got me thinking.
He finds it outrageous that I call people like Irenaeus and Origen “unitarians,” even though I also call them “subordinationists.” Isn’t a subordinationist by definition a trinitarian? (When one reads the trinitarian authors of histories of theology, they are usually a little more modest, saying that these folks are sort of, kind of, maybe trinitarians, if not good ones, or fully developed ones, etc.) Am I not grammatically challenged, or perversely unwilling to look up terms in a dictionary? If a “subordinationist” is by definition a trinitarian, then “subordinationist unitarian” is a contradiction in terms.
He cites a number of dictionary type definitions of “subordinationism”, e.g.
The second definition is too narrow. But making “subordinationism” Read More »“Subordinationism”
The pagan polytheistic monotheist Celsus presses the attack we looked at last time.
If you [Christians] taught them that Jesus is not his [God’s] Son, but that God is the father of all, all that we really ought to worship him [God] alone, they [Christians] would no longer be willing to listen to you unless you included Jesus as well, who is the author of their sedition. Indeed, when they call him Son of God, it is not because they are paying very great reverence to God, but because they are exalting Jesus greatly. [Origen answers:] We have learnt who the Son of God is, even that he is ‘an effulgence of his glory and the express image of his person’ …and we know that Jesus is the Son come from God and that God is his Father. There is nothing in the doctrine which is not fitting or appropriate to God, that He should cause the existence of an only-begotten Son of this nature. (Against Celsus 8.14, trans. Henry Chadwick, pp. 461-2, bold added)
Celsus pushes the point that a real monotheist would only worship God, and suggests that Christians exalt Jesus at God’s expense. (Never mind how he might reconcile this with his acceptance of traditional polytheism.)
Origen replies Read More »trinitarian or unitarian? 6 – Origen’s Against Celsus – Part 2