Heresy & Orthodoxy

In the last two posts, I looked at Athanasius view that the Father begets the Son much like how human fathers beget human sons. But Athanasius’ view raises some interesting questions.

One of the things Athanasius likes about natural procreation is that sons get their natures from one of their ingredients, namely the substance they get from their fathers. For example, in God’s case, the Father is an ingredient in the Son, and the Son inherits his divine properties from that ingredient. However, the Son is not identical to the Father, and it’s not clear to me how the Son is supposed to ‘inherit’ properties from something he’s not identical to.

Read More »Arius and Athanasius, part 9 – How do the Father and Son share properties? (JT)

Last time, I explained that Athanasius thinks human fathers procreate sons by giving a part of their substance to the mother, and that bit of substance then becomes an ingredient in the zygote, and the zygote inherits its human nature from that ingredient.

Athanasius thinks this basic model applies to God too, though he is careful to make an important qualification: human fathers beget sons by giving up a part of their substance, but God the Father gives his whole self to his Son, not a part.

Read More »Arius and Athanasius, part 8 – Athanasius on begetting the Son (JT)

In the last two posts, I explained that Arius believes the Son is created from nothing. Athanasius, for his part, denies this. As he sees it, the Son is begotten, and here, ‘begetting’ (or ‘generating’, as it’s also called) is a technical term for the natural process of procreation, as when living organisms produce offspring. For Athanasius, the Son really is a son; he’s the natural offspring of the Father.

Read More »Arius and Athanasius, part 7 – Athanasius on natural procreation (JT)

Last time, I explained that Arius believes there can only be one unproduced producer, and that’s the Father. The Son, by consequence, is produced, but there’s nothing controversial about saying that. Arius gets controversial when he tries to explain how the Son is produced. As Arius sees it, if the Father produced the Son with any ‘pre-existing ingredients’, he’d either have to use created ingredients, or he’d have to use some ingredient taken from within himself (those are the only two options). But Arius thinks neither of these are open to the Father.

Read More »Arius and Athanasius, part 6 – Arius on the Son’s creation (JT)

So far, we’ve established that something is created from nothing if it’s produced without any pre-existing ingredients (see this one for a quick summary). Arius, for his part, believes that the Son is produced in just this way. In this post, I want to start looking at Arius’ argument for this conclusion.

Read More »Arius and Athanasius, part 5 — Arius on the Unproduced Producer (JT)

In the last two posts, I explained what I mean by ‘pre-existing ingredients’. In the first of those two posts, I said that an ‘ingredient’ in a product is something that is (i) in the product, and (ii) not identical to another ingredient or to the whole product. In the second of those two posts, I explained that an ingredient is ‘pre-existing’ if it’s not… Read More »Arius and Athanasius, part 4 — A definition of creation (JT)

In the last post, I explained that something is ‘created from nothing’ when it’s produced without any pre-existing ingredients. I also explained that by ‘ingredient’ I mean any sort of constituent which satisfies the following two conditions: first, it exists in the product; and second, it bears its own properties, i.e., it has features that other ingredients in the product do not have, and which the product itself does not have. In this post, I will explain what I mean by ‘pre-existing’.

Read More »Arius and Athanasius, part 3 — Producing something with ‘pre-existing’ ingredients (JT)

As I said last time, Arius maintains that the Son is created from nothing (ex nihilo), but Athanasius denies this. Much of the discussion depends on what these authors mean by ‘creation’. Before we go any further then, it will be helpful to establish a working definition for ‘creating something from nothing’. This requires some care, because we’re after a definition that both Arius and Athanasius would agree to. But so long as we make the right qualifications, I think that Arius and Athanasius do agree on what it means to create something from nothing.

Just so we have a rough idea of what we’re talking about, let me begin by describing creation in the following way: something is created from nothing if it’s produced without any pre-existing ingredients. Now, that’s a very loose way of putting it, but it makes the basic idea clear enough. We know that things get produced with pre-existing ingredients all the time. Masons build walls with bricks and mortar, cavemen make charcoal with fire and wood, humans procreate with sperm and eggs, and so on. But none of that counts as a creation. Something is created from nothing only when it’s produced without any pre-existing ingredients.

Read More »Arius and Athanasius, part 2 – Producing something with ‘ingredients’ (JT)

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.

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