JT

Arius and Athanasius, part 1 — How is the Son produced? (JT)

March 1, 2009March 13, 2009

Even though it should be obvious from our three faces, we like to carry around this large diagram, just to be clear.

This series is extracted from a paper I delivered at the APA in Chicago last month. I’ve basically just cut up the paper into smaller chunks.

As we all know, the doctrine of the Trinity states that God is three persons: the Father, Son, and Spirit. Further, two of these persons, the Son and the Spirit, are produced. According to both East and West, the Son is produced by the Father, but the East holds that the Spirit is also produced by the Father, while the West holds that the Spirit is produced by the Father and Son together. But that’s by the by. The point is that some of the divine persons are produced.

The question that interests me is this: how, exactly, does one divine person produce another? In this series, I want to look at two 4th century attempts to explain how the Father produces the Son: that of Arius, and that of Athanasius.

Derivation vs. Generic Theories – part 6: Issues for the Generic View (JT)

May 17, 2008May 17, 2008

“And the best thing is, we can take these blocks apart!”

In the last post, I introduced the ‘generic view’ of the trinity, namely the claim that Divinity (that which makes the divine persons God/divine) is shared equally by all three persons and so does not belong to any one divine person more than another. In this post, I would like to highlight some of the issues faced by a generic view.

My point of departure is modern day criticism of the generic view such as that of Colin Gunton and John Zizioulas (to name just a few). These authors are not, in my opinion, the most philosophically astute critics, but nevertheless, they do highlight some of the issues relevant for the generic view.

Derivation vs. Generic Theories – part 5: The Generic View (JT)

May 11, 2008May 12, 2008

“Gee Hank, it sure is swell that communism won out.
This house belongs to all of us!”

In the last post, I pointed out some of the problems faced by an Athanasian sort of derivation view. If you found such problems to be decisive, then alternatively you could opt for a generic view. In this post, I would like to introduce the generic view.

As I mentioned in the first post, the generic view claims that Divinity belongs equally to the three persons, similar to how three people might jointly own the same house. Divinity thus belongs to no one divine person any more than another. The generic view (let’s call this GV) rejects DV in favor of this:

(GV) Divinity belongs equally to each divine person.

For both the derivation and the generic views of the trinity, Divinity is an entity that’s shared by the persons. On (the Athanasian version of) the derivation view, this shared entity just is the Father, but on the generic view, this shared entity is not the Father. The Father isn’t shared, Divinity is.

Derivation vs. Generic Theories – part 4: Problems for a Derivation View (JT)

April 30, 2008May 3, 2008

Q stunned

“You were filming that?”

In the last post, I explained that for Athanasius’s version of the derivation view, when the Father generates the Son, the Father shares his substance with the Son. That means, I took it, that the Father himself becomes a constituent in the Son, similar to the way that a lump of bronze is a constituent in a bronze statue.

One of the things Athanasius wants to do with this idea is explain how the Son is divine/God. The basic idea is that the Father shares his substance, i.e., Divinity, with the Son, and so the Father shares his properties with the Son. That is, to put it the other way around, the Son inherits properties from the Father. This is supposed to account for how the Son gets divine properties. However, this is where we start to run into problems.

Derivation vs. Generic Theories — part 3: The Derivation View (JT)

April 23, 2008April 24, 2008

Stark Trek - Q

Now Q comes with spring arm action
and dyno bud (optional)!

The Nicene Creed claims that

(Q) The Son is begotten from the substance of the Father.

The term ‘begotten’ is just an older English term for ‘generated’. In the ancient world, ‘generation’ was a technical term for biological reproduction (e.g., when humans make baby humans, when trees make baby trees, and so on). In this post, I want to describe how Athanasius takes Q to imply a derivation view of the trinity.

Derivation vs. Generic Theories — part 2: Arianism and the Trinity (JT)

April 13, 2008April 13, 2008

Arius

“I hate wearing this stupid hat.
They didn’t make me a bishop anyways.
At least the cape’s pretty cool.
It’s got St. George’s Cross going on.”

In my last post, I gave some basic definitions for the ‘derivation view’ and the ‘generic view’ of the Trinity, and I said that the historical background for the ‘derivation view’ rests in the Nicene Creed’s claim that

(Q) The Son is begotten from the substance of the Father.

Of course, the meaning of ‘from the substance of the Father’ is not exactly clear, not in a philosophical sense anyways. What exactly is Q supposed to mean? In this post, I want to explain what one interpreter, namely Athanasius, felt was at stake with Q.

Derivation vs. Generic Theories — part 1 (JT)

April 12, 2008May 3, 2008

Branching Tree

— “Daddy, why do trees branch out?”
— “So you can climb in them, Jimmy.”

Patristic scholars tell us that the doctrine of the trinity was really developed in the 4th century. The question is: what exactly is the ‘development’? If you read many of those scholarly big books on patristic theology, you’ll occasionally come across the idea that there were two major theories of the trinity floating around in the 4th century: the ‘derivation view’ and the ‘generic view’. But what exactly are these two views, and who held them?Read More »Derivation vs. Generic Theories — part 1 (JT)