podcast 228 – Buzzard and Hurtado on God and Jesus – Part 1
A conversation about the New Testament on God, Jesus, and worship.
A conversation about the New Testament on God, Jesus, and worship.
Now, on to the Fourth Lateran Council, convened by Pope Innocent III in 1215. This council, considered the 12th “ecumenical” council, was one of the all-time most important councils, which strongly shaped catholicism in the “high†middle ages. It was called, in part, to get another crusade going, after some crusading failures and set-backs. The resulting “constitutions†were proposed (and to some extent written by?)… Read More »The Orthodox Formulas 5: The 4th Lateran Council (1215)
Would a God who is a single Person fail to be perfect?
His views seem to have been those of present-day biblical unitarians.
Last time, you traveled back in time, meeting what you thought were a couple of idiotically confused pagans. These people, you think, have the confusing habit of labeling things “god” or “divine” which are not also the unique and perfect creator of the cosmos. You decide to wash all this polytheistic confusion out of your mind, so you pick up your Bible. In it, you read some interesting things about gods.
I am Yahweh your god, who brought you out of the land of Egypt… Do not have other gods besides Me. (Exodus 20:2-3)
“Hmmm… this doesn’t exactly rule out that there are other gods,” you reflect.Read More »Jesus and “god” – part 5 – “gods” in the Bible (Dale)
What is sometimes called the “Nicene Creed” and recited in churches is actually from this later council.
What do both OT and NT clearly teach about who created?
In saying “my Lord and my God” does Thomas confess that Jesus is truly divine?
And we saw, at the climax of the heavenly scene in Rev 4-5, those present in God’s throne room fall down and worship. (5:14) Whom do they worship? Both God, and the Lamb, as the songs said. (4:11, 5:11-13) But there’s an interesting textual variant. If you look in your old King James Version, which uses an inferior edition of the Greek New Testament, 5:14… Read More »Worship and Revelation 4-5 – Part 6 – An interesting textual corruption
I was reading Murray’s and Rea’s new An Introduction to Philosophy of Religion – the Trinity section, of course – and I was struck by this sentence: “… we cannot say that Jesus is the Father, nor can we say that they are two Gods (Deuteronomy 6:4).” (p. 74) I realized some time ago that there are problems in using that famous text as a… Read More »Jesus and “God” – Part 7 – What did the Shema originally mean?
In this last post in this series, I want to put out a few critical reactions to Baber’s “Neo-Sabellian” Trinity theory.
My thanks to Harriet for this piece and for her interaction with us here.
No doubt, she’ll argue back; and she will probably say something about how her views have changed since she wrote this piece.
So, in no particular order:
“The” doctrine of the Trinity was established neither at Nicea (325 AD) nor at Constantinople (381 AD). In catholic lore, it is all supposed to hang on the then novel term homoousios – but it does not – that is, not only on that. This one catholic Trinity doctrine is in fact not a fully determinate doctrine at all, but only a template, a set… Read More »Mark Edwards on Councils and the Trinity
In this guest post, our friend Mario Stratta expounds the prologue of the gospel according to John. – Dale I believe that the Prologue to John’s Gospel speaks about the Incarnation of God’s Word (Logos) in/as the “man called Jesus” (John 9:11). Where I disagree with the Trinitarians, Subordinationists and Arians, is that the Word had a personal subsistence (hypostasis), distinct from that of God,… Read More »The Incarnation of God’s Logos (John 1:1-18)
When a NT author claims that Jesus fulfills an OT text which is about God, is that his way of saying that Jesus is God?
In my comments on his first salvo, I wondered exactly what Trinity doctrine Bowman means to defend. (Some kind of modalism?) After round two, I said that Bowman has owned up to affirming a contradiction – trying to pass it off as a “mystery”, i.e. a merely apparent contradiction. In round 3, Bowman ignores these fundamental conceptual difficulties for his position, and soldiers on with… Read More »SCORING THE BURKE – BOWMAN DEBATE – Bowman 3
I answer some questions and ask some, in response to this well done book review.
Is it true that most ancients lacked the concept of numerical identity?
This is a guest post by Mr. Mario Stratta, a frequent commenter on this blog. He works in electronic engineering in Italy, and blogs on theological topics as “Miguel de Servet” at beliefnet. – Dale In the OT we find an obscure reference to the “eternal arms” of God: “The everlasting God is a refuge, and underneath [you] are [his] eternal arms …” (Deut 33:27)… Read More »Word and Spirit: the “Everlasting Arms” of God
Thanks to all you excellent commenters! I can’t always keep up.
I see my friend philosophy professor Harriet Baber has been on there asking some provocative questions like some kind of Socratic gadfly. 🙂 I thought they deserved a post. The quotes here are from her comments.
WHAT pre-existed: the 2nd Person of the Trinity or Christ?
Orthodox / catholic-kosher answer: both. The 2nd person of the Trinity is assumed to be personally identical to (and so, identical to) the man Jesus.
What if I hold that the Trinitarian Person was pre-existent but became a human at some time in the late 1st century BC so that, in effect, Christ is a proper temporal part of the 2nd Person of the Trinity. Does this make me an adoptionist?
To all the non-philosophers out there; she is applying the recent metphysical doctrine of temporal parts here, thinking of, e.g. a self as extended across or spread out over time, rather than lasting (entire) though time. In current day metaphysicians’ lingo, people perdure rather than endure. So in this case the one Christ would be that whole four-dimensional, event-like thing, with the early part being the pre-human logos and the latter part being the human Jesus – but as I’m using the terms here (this is tricky – there are no standard terms here) the logos and Jesus would be temporal parts of the one Christ.
I don’t know, Harriet, whether or not this makes you an adoptionist; I suggest we lay aside Read More »Metatheology with Baber