podcast 260 – How to Argue that the Bible is Trinitarian
Can it be easily shown that the Bible implies that God is tripersonal?
Can it be easily shown that the Bible implies that God is tripersonal?
Last time we linked interviews with Dr. Crisp about this book. This time, the knives come out… and also some congratulatory bouquets. This Monday, on the next trinities podcast, I discuss libertarian Calvinism and universalism with Dr. Crisp. If you’ve not studied philosophy, here are introductory-level talks about determinism, libertarian freedom, and compatibilist (aka soft determinist freedom). Both author and reviewers are assuming that you have… Read More »Deviant Calvinism roundup 2 – critics and fans
Have either of two philosophically astute bloggers refuted the Challenge to “Jesus is God” Apologists?
Thanks to Dr. Anderson for his carefully-reasoned reply to my Challenge. I have always been a fan of both him and his work, and RTS students are lucky to have such a capable and humble professor teaching them apologetics, philosophy, and analytic theology. I was at first puzzled by his use of an allegedly parallel argument – usually, an objector wields one of those in order… Read More »On Dr. James Anderson’s “Brief Response” to the Challenge
Since 2002, Dr. Brian Leftow has been the Nolloth Professor of the Philosophy of the Christian Religion at Oriel College, Oxford University. He taught for many years at Fordham University in New York City before moving to Oxford. Dr. Leftow has written over 90 professional articles and book chapters on metaphysics, medieval philosophy, and philosophical theology.
What is heresy? Sometimes “heresy” is the name of a sin. More often, it is supposed to be a certain sort of belief, claim, or teaching. In this talk, I outline four different Christian approaches to thinking about heretics and heresy – to dropping such “H-Bombs.”
Given my scholarly interests in Hinduism, I had to post a link to this story about the conversion of a Reformed Christian philosopher to a form of Hinduism.
Pictured here are Krishna and his lover Radha. I take it that in Sudduth’s form of Hinduism Krishna is an avatar of Vishnu. Other Hindus consider Krishna to be the high god himself.
There is much art celebrating the love of these two.
The story for me was a bit spoiled when I watched a documentary in which a Hindu, Indian man explained that (at least on some versions) Radha is married to another, and is Krishna’s aunt. Perhaps some would object that I’m not looking at it metaphysically enough. (Update – to be fair, some Hindu sources assert them to be unrelated and married – see comment #11 below.)
In another famous episode, Krishna charms a bunch of cow-herding ladies.
I’m curious to read more about Sudduth’s conversion. How does one get from Calvin’s all-determining triune deity to Vishnu? I wonder if it is by way of fairly mainstream trinitarian modalism…
Myself, as I read Sudduth’s interesting narrative of his conversion I’m not sure where, i.e. with what sort of Christianity, he was starting from. I too have taught the Gita in an academic setting, but I have not had experiences like this:
Around 4:20am (Friday morning) September 16th, I woke suddenly from a deep sleep to the sound of the name of “Krishna” being uttered in some wayRead More »Reformed Christian Philosopher Converts to Hinduism
In his comment on my previous post, Brandon points out that he doesn’t assert the case described there to be a counterexample. Rather, he was wondering why it isn’t a counterexample; he was probing to see my response.
Fair enough. I’ve left the title of the post as is just for continuity with part 1.
The case Brandon described, was an omniscient God, who is both subject and object of knowledge of himself. God as knower is subject of knowledge but not object. But God as object is what is known, and not the subject of knowledge. So, don’t we here have something which is and isn’t intrinsically some way (being self-knowing) at a time? If so, the principle is false.
My response is that there Read More »On an alleged counterexample to Leibniz’s Law – Part 2 (Dale)
This one goes out to our friend Bill, a.k.a. the Maverick Philosopher, a.k.a. blogger on sabbatical.
It’s going to be long month! 🙂 “Just one little post, one little post!”
Seriously, I completely understand Bill’spain. Blogging can prevent one from following up on and developing ideas all the way through – as in all the way through to publication. I would like to find a way to have blogging feed and encourage my more serious writing. How might that actually work though? This is what I’ve determined so far.Read More »Linkage: Bloggers Anonymous, and six ways to avoid it (Dale)
Thanks to reader Peter Tyson, for sending me a copy of The Threefold Art of Experiencing God: The Liberating Power of a Trinitarian Faith. It’s a short book by church growth guru Christian Schwarz, who has made his fortune advising churches on how to become healthier and grow, offering principles like these. Here is his official site. His approach goes by the name Natural Church… Read More »Modalism: the solution to your all of your church’s problems
“Is there any Son who does not cause His Father to become a Father and vice versa?”
Here I wish to briefly summarize what I take to be Henry’s position on the question: is the Father constituted by the (personal) property of being ‘ungenerated’ (ingenitum)? Henry’s discussion of this comes from his Summa Quaestionum Ordinariarum 57.1.
Henry engages in a lengthy discussion of ways the word ‘ingenitum’ (not generated) or ‘innascibile’ (not able to be born) can be predicated of the Father, whether negatively, privately, or positively. The upshot of these distinctions is to ask about the precise nature of this property ‘ungenerated’. Is it saying what the Father is not (negation), or is it saying the Father lacks some further property and is potentiality to receive some new property (privation), or is it saying there is some positive property the Father really is constituted by?
Henry rejects predication of the property ‘ingentium’ to the Father by negation and by privation; instead he opts for predication of a positive property. What then is this positive property that the Father has/is?
Read More »HoG: “What does it mean to say the Father is ungenerated?” (Scott)
An apologist spells out “the Trinity” as incoherent monotheistic tritheism.
Two common uses of “Trinity,” but one came first…
An apologist tries to tag unitarian Christians with some unwelcome words.
In the first portion of this episode Dr. Thurow offers objections to subjective theories, and to penal substitution, ransom, and christus victor theories of atonement. Dr. Thurow then sketches his own, original approach to understanding atonement, which focuses on the collective sin of the human race.
Were there any “biblical unitarians”, or what I call humanitarian unitarians in the early church?
Buckle your seatbelts – this post isn’t a quickie.
First, to review – in this whole debate, Burke has argued that all the NT writers were humanitarians. But if this is so, one would expect there to be a bulk of humanitarian unitarians in the times immediately after the apostles. Here, as we saw last time, Bowman pounces. All the main 2nd century theologians, he urges are confused or near trinitarians. (Last time, I explained that this is a dubious play on the word “trinitarian”. My term for them is non-Arian subordinationists.) There’s not a trace, Bowman urges, of any 1st c. humanitarians – with the exception of some off-base heretical groups, like the Ebionites.
We’re talking about mainly the 100s CE here, going into the first half of the 200s. The general picture, as I see it, is this. Early in the century, we find the “apostolic fathers” basically echoing the Bible, increasingly including the NT (the NT canon was just starting to be settled on during this century). However, some of them seem to accept some kind of pre-existence for Christ (in God’s mind? or as a divine self alongside God?), and they’re often looser, more Hellenized in their use of “god” (so even though as in the NT the Father is the God of the Jews, the creator, Jesus is more frequently than in the NT called “our God” etc.) But clearly – no equally divine triad, no tripersonal God, and in most, no clear assertion of the eternality of the Son. In the second half of the century, starting with Justin Martyr, we find people expounding a kind of subordinationism obviously inspired by Philo of Alexandria, the Jewish Platonic theologian Read More »SCORING THE BURKE – BOWMAN DEBATE – ROUND 5 – BURKE – Part 3
This was updated last two Fridays ago. I put a lot of work into this revision. I’ll do a podcast some time discussing some of the changes and additions. Most changes were to the main entry, rather than to the Supplementary Documents. I hope that people find it useful. I owe a special thanks to Brian Leftow, who patiently helped me to avoid some serious… Read More »update to “Trinity” in the Stanford Encyclopedia of Philosophy
An interesting and much more recent statement from John Hick, along the lines of my last post. …Since then [around 1993] the focus of much theological discussion has moved from christology to the doctrine of the Trinity. This is partly because theology always does go the rounds of the traditional topics – creation, sin, incarnation, atonement, Trinity, church, heaven and hell – and after a… Read More »Is the doctrine of the Incarnation prior to & the source of trinitarian doctrine? – Part 2
Thanks to Rob Bowman for his thoughtful reply to my previous post regarding the Shema and his argument with Sir Anthony Buzzard. While I sided with Mr. Bowman regarding the meaning of the Shema (as saying that YHWH is unique – who which only presupposes, but doesn’t assert that he is a god), I think Buzzard is correct that ancient Jews thought that YHWH was… Read More »a reply to Robert Bowman on biblical monotheism, the Trinity, and the Shema