Continuing our survey from last time, fifth, sometimes “the Trinity is a mystery” means that the doctrine of the Trinity is unintelligible, or nearly so. Some ancient “church Fathers” hold that the doctrine of the Trinity can’t be literally understood, so that we’re forced to use analogies to describe it, all of which are very bad analogies. But, they seem to think, piling bad analogy upon… Read More »10 steps towards getting less confused about the Trinity – #3 Take the mystery out of appeals to “mystery” – Part 2
A question from the Facebook group a few weeks ago: …One model of the Trinity that I’ve heard articulated–call it “paterderivationism”–says that the way in which the Father, the Son, and the Spirit are homoousios is the same way in which Caesar, Pompey, and Crassus may be called “homoousios”: they share the same kind of nature, though… not the same instance of that nature. According to… Read More »“paterderivationism,” monotheism, and “mono-theos-ism”
This should be interesting. Mr. Qureshi (a PhD student in theology) is the author of the fascinating book Seeking Allah, Finding Jesus (kindle). He’s a convert from Ahmadiyya Islam to evangelical Christianity. He is bold, smart, and clear. Dr. Ally is an erudite and well-spoken Islamic apologist and an experienced debater. In the press release for this live-streamed, April 8, 2015 debate, Mr. Qureshi says that My goal… Read More »Qureshi vs. Ally – Trinity vs. Tawhid
Thanks to Robert Bowman for his reply to my off-target criticisms. I thought I understood what he was doing, following in the steps of many a theologian, but evidently I was mistaken in my inferring that he holds to a one-self Trinity. In this post, I make a clarification, then ask two questions. He says that in trinitarian doctrine, the term [“person”] was and is… Read More »continuing the conversation with Robert Bowman – different selves, same being?
A Letter of Resolution concerning the Doctrines of the Trinity and the Incarnation is an anonymous tract, published in 1693 as the lead-off tract in this famous collection (the successor to this one). Although it is anonymous, I’m fairly sure that it’s by Anglican minister Stephen Nye (d. 1719), author of the most important tracts in both volumes, which are unitarian salvos in a fascinating… Read More »Dealing with Apparent Contradictions: Part 17 – More Mysterious Interpretations – Nye’s Vine-Man (Dale)
The next theory up to bat is by philosophers Mike Rea of Notre Dame and Jeff Brower of Purdue University. In some ways Mike reminds me of his mentor Al Plantinga – a tall guy you don’t want to argue against unless you absolutely have to. He’s published many articles in metaphysics and philosophy of religion, and is perhaps best known for this book. He’s presently editing several books, including one of recent essays on the Trinity, which I’m really looking forward to seeing. Jeff is one of the best medieval philosophy specialists around, focusing on metaphysics, philosophy of religion, and ethics. I think he has excellent tastes in medieval philosophers. Both of these guys are top-notch, and you’ll always learn a lot from anything they publish. Both of them, by the way, have many papers available to download from their websites, and their other Trinity work will surely be discussed here at some future date. The one I’ll be discussing in this series is here. Theirs is a bold and controversial theory, and one which is quite out of step with the Social Trinitarian views that have been so popular of late.
“Material Constitution and the Trinity” (Faith and Philosophy 22:1, Jan 2005, 57-76) is a difficult and technical article, dense with argument. Philosophers will appreciate how well it’s crafted; I not sure many others can get through it! Here I’ll just lay out the broad lines of it, getting slightly more precise in future installments. Consider Ned the gnome:
Last Christmas season I posted in a slightly Grinch-like way about catholic Incarnation theories, and about some Christians’ lack of critical thinking about them.
There’s an interesting human impulse observable here. The best analogy I can think of right now is posters like the one to the left. The ladies love them.
Why? There’s the sex appeal of the dude. And the cute baby. Everyone likes a cute baby.
But there’s something else, something affecting about a big, strong, tough manly man, stooping to gently cradle a teeny, vulnerable baby. He’s made himself so vulnerable. Of course, that adds to the “sexy” part. My point is, the affecting nature of the man’s condescension is a distinct element of the appeal.
Now imagine that God, big strong God, becomes an ignorant, weak, dependent little baby. There’s a similar, recognizable emotional tug there. What an amazing idea! Of course, it may be amazing in part because it’s contradictory. But I’ll not argue that here.
Instead, a bit of cross-cultural comparison. Christians aren’t the only ones who go in for the idea of a god who comes down from his mighty position, to be a cute, puny little baby.
The Ramayana is an epic poem, and a sort of scripture in Hinduism. Parts of it go back perhaps to the 400s BCE, though it comes in many versions, some of which are from the high middle ages. The clip below is from a wildly popular Indian television series from 1986 called Ramayan. If you’re interested in Hinduism, I recommend it, but it’s a real time commitment to watch the whole thing. I’ve edited some bits of it, to include the more theological parts, and to get it down to youtube length. It’s here, Ram or Rama, is supposed to be an avatar of the god Vishnu.
Last time we looked at an exchange between Christian and Muslim apologists in the early 14th century, in which the Christian side, under pressure from longstanding Muslim accusations of polytheism, spells out the doctrine of the Trinity in a plainly modalistic way. This practice is ongoing, as we’ll see. Thomas F. Michel is a Jesuit priest and scholar who edited and translated the largest response… Read More »Islam-Inspired Modalism – Part 2
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.
Before going into objections to “Trinity Monotheism”, I thought it’d be a good idea to say a bit more about their long, meaty chapter in which they (eventually) set out their own theory, in this book. This’ll take a couple of posts, and we’ll allow time for discussion between them. Theologians in particular should find a lot to chew on here;they’re pretty out of step with the theological world on these issues, as we’ll see.Read More »Trinity Monotheism part 2: their set-up, part 1
Is Jesus addressed or described as “god” or “God” (Greek: theos) in the New Testament? Yes. But quite a bit less often than you might think. Theologian Murray Harris wrote a whole book about this, pictured here. I don’t endorse this as a particularly good book – Harris, like many a theologian, mixes linguistic sophistication and wide theological erudition with philosophical unclarity, argumentative ineptitude, and… Read More »Jesus and “god” – part 6 – Jesus as “god” in the New Testament
— “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)
The most controversial word up to that date in Christian theology was the Greek homoousios, enshrined at the Nicea council called and presided over by the first Christian (?) Roman emperor, Constantine, in the year 325. This council said that we must confess that the Son is homoousion with the Father. What did it mean? Same ousia. Does that clear it up? OK, here’s more:… Read More »“One in Being” out, “Consubstantial” (back) in