| Topic: |
Religions > Bible |
| User: |
"Carl" |
| Date: |
20 Aug 2007 07:03:04 PM |
| Object: |
Trinity/Deity Of Jesus Christ |
"Providing Christians with a comprehensive reference volume covering every
key issue, person, and concept related to Christian apologetics, this work
offers extensive coverage of apologetics with articles on key individuals,
philosophical systems and concepts, biblical controversies, contemporary
issues, and perennial apologetic arguments. Valuable information and advice
are provided for to a wide audience, including pastors and Christian
leaders, students on college campuses, those involved in counter-cult
ministries." This is a description give for the Baker Encyclopedia of
Christian Apologetics, an excellent apologetics reference book recommended
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research by many Christian institutes of higher learning including, but not
limited to, the New Orleans Baptist Seminary, Liberty University Seminary,
Southern Methodist University's Perkins School of Theology, The Master's
Seminary and many, many others. The book is available in print form and is
easily found in bookstores around the world and is also available in
electronic form via Baker Reference Library. It is a valuable resource for
Christians everywhere to learn in great detail about the Biblical details of
the Christian faith.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
Trinity
from Baker Encyclopedia of Christian Apologetics
Trinity simply means "triunity." God is not a simple unity; there is
plurality in his unity. The Trinity is one of the great mysteries of the
Christian Faith. Unlike an antinomy or paradox, which is a logical
contradiction, the Trinity goes beyond reason but not against reason. It is
known only by divine revelation, so the Trinity is not the subject of
natural theology but of revelation.
The Basis for the Trinity. While the word Trinity does not occur there, the
concept is clearly taught in the Bible. The logic of the doctrine of the
Trinity is simple. Two biblical truths are evident in Scripture, the logical
conclusion of which is the Trinity:
1. There is one God.
2. There are three distinct persons who are God: Father, Son, and Holy
Spirit.
One God. The central teaching of Judaism called the Shema proclaims: "Hear,
O Israel: The Lord our God, the Lord is one" (Deut. 6:4). When Jesus was
asked the question, "What is the greatest commandment?" he prefaced the
answer by quoting the Shema (Mark 12:29). In spite of his strong teaching on
the deity of Christ (cf. Col. 2:9), the apostle Paul said emphatically,
"there is but one God, the Father, from whom all things came and for whom we
live" (1 Cor. 8:6a). From beginning to end, the Scriptures speak of one God
and label all other gods as false (Exod. 20:3; 1 Cor. 8:5-6).
The Bible also recognizes a plurality of persons in God. Although the
doctrine of the Trinity is not as explicit in the Old Testament as the New
Testament, nonetheless, there are passages where members of the Godhead are
distinguished. At times they even speak to one another (see Ps. 110:1).
The Father Is God. Throughout Scripture God is said to be a Father. Jesus
taught his disciples to pray, "Our Father in heaven" (Matt. 6:9). God is not
only "our heavenly Father" (Matt. 6:32) but the "Father of our spirits"
(Heb. 12:9). As God, he is the object of worship. Jesus told the woman of
Samaria, "Yet a time is coming and has now come when the true worshippers
will worship the Father in spirit and truth, for they are the kind of
worshippers the Father seeks" (John 4:23). God is not only called "our
Father" (Rom. 1:7) many times but also "the Father" (John 5:45; 6:27). He is
also called "God and Father" (2 Cor. 1:3). Paul proclaimed that "there is
but one God, the Father" (1 Cor. 8:6). Additionally, God is referred to as
the "Father of our Lord Jesus Christ" (Rom. 15:6). Indeed, the Father and
the Son are often related by these very names in the same verse (Matt.
11:27; 1 John 2:22).
The Son Is God. The deity of Christ is treated below in the section on
attacks on the Trinity and most extensively in the article Christ, Deity of.
As a broad overview it should be noted that:
Jesus claimed to be Yahweh God. YHWH; translated in some versions Jehovah,
was the special name of God revealed to Moses in Exodus 3:14, when God said,
"I am who I am." In John 8:58, Jesus declares: "Before Abraham was, I am."
This statement claims not only existence before Abraham, but equality with
the "I am" of Exodus 3:14. The Jews around him clearly understood his
meaning and picked up stones to kill him for blaspheming (see Mark 14:62;
John 8:58; 10:31-33; 18:5-6). Jesus also said, "I am the first and the last
(Rev. 2:8).
Jesus took the glory of God. Isaiah wrote, "I am the Lord [Yahweh], that is
my name; I will not give to another, or my praise to idols" (42:8) and,
"This is what the Lord [Yahweh] says . . . I am the first, and I am the
last; apart from me there is no God" (44:6). Likewise, Jesus prayed,
"Father, glorify me in your presence with the glory I had with you before
the world began" (John 17:5). But Yahweh had said he would not give his
glory to another.
While the Old Testament forbids giving worship to anyone other than God
(Exod. 20:1-4; Deut. 5:6-9), Jesus accepted worship (Matt. 8:2; 14:33;
15:25; 20:20; 28:17; Mark 5:6). The disciples attributed to him titles the
Old Testament reserved for God, such as, "the first and the last" (Rev.
1:17; 2:8; 22:13), "the true light" (John 1:9), the "rock" or "stone" (1
Cor. 10:4; 1 Peter 2:6-8; cf. Ps. 18:2; 95:1), the "bridegroom" (Eph.
5:28-33; Rev. 21:2), "the chief Shepherd" (1 Peter 5:40), and "the great
shepherd" (Heb. 13:20). They attributed to Jesus the divine activities of
creating (John 1:3; Col. 1:15-16), redeeming (Hosea 13:14; Ps. 130:7),
forgiving (Acts 5:31; Col. 3:13; cf. Ps. 130:4; Jer. 31:34), and judging
(John 5:26). They used titles of deity for Jesus. Thomas declared: "My Lord
and my God!" (John 20:28). Paul calls Jesus, "the one in whom the fullness
of deity dwells bodily" (Col. 2:9). In Titus, Jesus is called, "our great
God and savior" (2:13), and the writer to the Hebrews says of him, "Thy
throne, O God, is forever" (Heb. 1:8). Paul says that, before Christ existed
as a human being, he existed as God" (Phil. 2:5-8). Hebrews 1:5 says that
Christ reflects God's glory of God, bears the stamp of his nature, and
upholds the universe. The prologue to John's Gospel also minces no words,
stating, "In the beginning was the Word, and the Word was with God, and the
Word [Jesus] was God' (John 1:1).
Jesus claimed equality with God in other ways. He claimed the prerogatives
of God. He claimed to be Judge of all (Matt. 25:31-46; John 5:27-30), but
Joel quotes Yahweh as saying, "for there I will sit to judge all the nations
on every side" (Joel 3:12). He said to a paralytic, "Son, your sins are
forgiven" (Mark 2:5b). The scribes correctly responded, "Who can forgive
sins but God alone?" (vs. 7b). Jesus claimed the power to raise and judge
the dead, a power which only God possesses (John 5:21, 29). But the Old
Testament clearly taught that only God was the giver of life (Deut. 32:39; 1
Sam. 2:6) and the one to raise the dead (Ps. 2:7).
Jesus claimed the honor due God, saying, "He who does not honor the Son does
not honor the father, who sent him" (John 5:23b). The Jews listening knew
that no one should claim to be equal with God in this way and again they
reached for stones (John 5:18). When asked at his Jewish trial, "Are you the
Christ (Messiah), the Son of the Blessed One?" Jesus responded, "I am, and
you will see the Son of Man sitting at the right hand of the Mighty One and
coming on the clouds of heaven" (Mark 14:61b-62).
The Holy Spirit Is God. The same revelation from God that declares Christ to
be the Son of God also mentions another member of the triunity of God called
the Spirit of God, or Holy Spirit. He too is equally God with the Father and
the Son, and he too is a distinct person.
The Holy Spirit is called "God" (Acts 5:3-4). He possesses the attributes of
deity, such as omnipresence (cf. Ps. 139:7-12) and omniscience (1 Cor. 2:10,
11). He is associated with God the Father in creation (Gen. 1:2). He is
involved with other members of the Godhead in the work of redemption (John
3:5-6; Rom. 8:9-17, 27-27; Titus 3:5-7). He is associated with other members
of the Trinity under the "name" of God (Matt. 28:18-20). Finally, the Holy
Spirit appears, along with the Father and Son, in New Testament benedictions
(for example, 2 Cor. 13:14).
Not only does the Holy Spirit possess deity but he also has a differentiated
personality. That he is a distinct person is clear in that Scripture refers
to "him" with personal pronouns (John 14:26; 16:13). Second, he does things
only persons can do, such as teach (John 14:26; 1 John 2:27), convict of sin
(John 16:7-7), and be grieved by sin (Eph. 4:30). Finally, the Holy Spirit
has intellect (1 Cor. 2:10, 11), will (1 Cor. 12:11), and feeling (Eph.
4:30).
That the three members of the Trinity are distinct persons is clear in that
each is mentioned in distinction form the others. The Son prayed to the
Father (cf. John 17). The Father spoke from heaven about the Son at his
baptism (Matt. 3:15-17). Indeed, the Holy Spirit was present at the same
time, revealing that they coexist. Further, the fact that they have separate
titles (Father, Son, and Spirit) indicate they are not one person. Also,
each member of the Trinity has special functions that help us to identify
them. For example, the Father planned salvation (John 3:16; Eph. 1:4); the
Son accomplished it on the cross (John 17:4; 19:30; Heb. 1:1-2) and at the
resurrection (Rom. 4:25; 1 Cor. 15:1-6), and the Holy Spirit applies it to
the lives of the believers (John 3:5; Eph. 4:30; Titus 3:5-7). The Son
submits to the Father (1 Cor. 11:3; 15:28), and the Holy Spirit glorifies
the Son (John 16:14).
A Philosophical Defense of the Trinity. The doctrine of the Trinity cannot
be proven by human reason; it is only known because it is revealed by
special revelation (in the Bible). However, just because it is beyond reason
does not mean that it goes against reason. It is not irrational or
contradictory, as many critics believe.
The Logic of the Trinity. The philosophical law of non-contradiction informs
us that something cannot be both true and false at the same time and in the
same sense. This is the fundamental law of all rational thought. And the
doctrine of the Trinity does not violate it. This can be shown by stating
first of all what the Trinity is not. The Trinity is not the belief that God
is three persons and only one person at the same time and in the same sense.
That would be a contradiction. Rather, it is the belief that there are three
persons in one nature. This may be a mystery, but it is not a contradiction.
That is, it may go beyond reason's ability to comprehend completely, but it
does not go against reason's ability to apprehend consistently.
Further, the Trinity is not the belief that there are three natures in one
nature or three essences in one essence. That would be a contradiction.
Rather, Christians affirm that there are three persons in one essence. This
is not contradictory because it makes a distinction between person and
essence. Or, to put it in terms of the law of non-contradiction, while God
is one and many at the same time, he is not one and many in the same sense.
He is one in the sense of his essence but many in the sense of his persons.
So there is no violation of the law of non-contradiction in the doctrine of
the Trinity.
A Model of the Trinity. By saying God has one essence and three persons it
is meant that he has one "What" and three "Whos." The three Whos (persons)
each share the same What (essence). So God is a unity of essence with a
plurality of persons. Each person is different, yet they share a common
nature.
God is one in his substance. The unity is in his essence (what God is), and
the plurality is in God's persons (how he relates within himself). This
plurality of relationships is both internal and external. Within the Trinity
each member relates to the others in certain ways. These are somewhat
analogous to human relationships. The Bible's descriptions of Yahweh as
Father and Jesus as Son says something of how the Son relates to the Father.
Also, the Father sends the Spirit as a Messenger, and the Spirit is a
Witness of the Son (John 14:26). These descriptions help us understand the
functions within the unity of the Godhead. Each is fully God, and each has
his own work and interrelational theme with the other two. But it is vital
to remember that the three share the same essence, so that they unify as one
Being..
Some Illustrations of the Trinity. No analogy of the Trinity is perfect, but
some are better than others. First, some bad illustrations should be
repudiated. The Trinity is not like a chain with three links. For these are
three separate and separable parts. But God is neither separated nor
separable. Neither is God like the same actor playing three different parts
in a play. For God is simultaneously three persons, not one person playing
three successive roles. Nor is God like the three states of water: solid,
liquid, and gaseous. For normally water is not in all three of these states
at the same time, but God is always three persons at the same time. Unlike
other bad analogies, this one does not imply tritheism. However, it does
reflect another heresy known as modalism.
Most erroneous illustration of the Trinity tend to support the charge that
trinitarianism is really tritheism, since they contain separable parts. The
more helpful analogies retain the unity of God while they show a
simultaneous plurality. There are several that fit this description.
A Mathematical Illustration. One aspect of the problem can be expressed in
mathematical terms. Critics make a point of computing the mathematical
impossibility of believing there is a Father, Son and Holy Spirit in the
Godhead, without holding that there are three gods. Does not 1 + 1 + 1 = 3?
It certainly does if you add them, but Christians insist that the triunity
of God is more like 1 x 1 x 1 = 1. God is triune, not triplex. His one
essence has multiple centers of personhood. Thus, there is no more
mathematical problem in conceiving the Trinity than there is in
understanding 1 cubed (one to the third power).
A Geometric Illustration. Perhaps the most widely used illustration of the
Trinity is the triangle. One triangle has three corners, which are
inseparable from, and simultaneous to, one another. In this sense it is a
good illustration of the Trinity. Of course, the triangle is finite and God
is infinite, so it is not an imperfect illustration.
Another aspect of the Godhead is that Christ is one person (shown as one
corner of the triangle), yet he has two natures, a divine nature and a human
nature. Some show this aspect graphically by symbolizing Christ's divinity
by the corner of the triangle and using another geometric figure, a circle
for instance, to illustrate the human nature. At the point of the person of
Jesus Christ, the circle is welded onto the triangle, human nature touching,
but not mixed with, divine. Human and divine natures exist side-by-side
without confusion in the Son. His two natures are conjoined in one person.
Or, in Christ there are two Whats and one Who, whereas, in God there are
three Whos and one What.
A Moral Illustration. Augustine suggested an illustration of how God is both
three and one at the same time. The Bible informs us that "God is love" (1
John 4:16). Love involves a lover, a beloved, and a spirit of love between
lover and loved. The Father might be likened to the Lover; the Son to the
One loved, and the Holy Spirit is the Spirit of love. Yet love does not
exist unless these three are united as one. This illustration has the
advantage of being personal, since it involves love, a characteristic that
flows only from persons.
An Anthropological Illustration. Since humankind is made in the image of God
(Gen. 1:27), it would seem reasonable that men and women bear some snapshot
of the Trinity within their being. One that causes more problems than it
solves is to visualize the human being as a "trichotomy" of body, soul, and
spirit. Whether the trichotomist position is accurate, this is not a helpful
illustration. Body and soul are not an indivisible unity. They can be (and
are) separated at death (cf. 2 Cor. 5:8; Phil 1:23; Rev. 6:9). The nature
and persons of the Trinity cannot be separated.
A better illustration based in human nature is the relation between the
human mind, to its ideas, and the expression of these ideas in words. There
is obviously a unity among all three of these without there being an
identity. In this sense, they illustrate the Trinity.
An Islamic Illustration of Plurality in God. When talking with Muslims, the
best illustration of a plurality is the relation between the Islamic
conception of the Qur'an and God. Yusuf K. Ibish in an article entitled,
"The Muslim Lives by the Qur'an," cited by Charis Waddy, The Muslim Mind,
described it this way: The Qur'an "is an expression of Divine Will. If you
want to compare it with anything in Christianity, you must compare it with
Christ himself. Christ was the expression of the Divine among men, the
revelation of the Divine Will. That is what the Qur'an is."
Orthodox Muslims believe the Qur'an is eternal and uncreated. It is not the
same as God but is an expression of God's mind as imperishable as God
himself. Surely, there is here a plurality within unity, something that is
other than God but is nonetheless one with God in essential characteristics.
Attacks on the Trinity. The Trinity is at the heart of orthodox
Christianity. But many critics-Jews and Muslims in particular-contend that
it is incoherent and contradictory. Orthodox Christians insist that the
teaching that God is one in essence but three in personhood is complex, but
not contradictory.
The central issue is the deity of Christ, a doctrine inseparable from the
Trinity. If one accepts the biblical teaching about the deity of Christ,
then a plurality in the Godhead has been acknowledged. Conversely, if the
doctrine of the Trinity is received, the deity of Christ is part of the
package. Of course, strict monotheists, such as Muslims and Orthodox Jews,
reject both the deity of Christ and the Trinity as a denial of the absolute
unity of God.
Muslim Misunderstanding. Obstacles in the Muslim mind hinder acceptance of
the triunity of God. Some are philosophical; some biblical. Islamic scholars
often engage in an arbitrary and selective use of the biblical texts as it
suits their purposes. However, even the texts they pronounce "authentic" are
twisted or misinterpreted to support their teachings.
Christ as "begotten" of God. Perhaps no Christian concept draws so violent a
reaction among Muslims than that of Jesus as the "only begotten Son of God."
This raises red flags immediately, because Muslims understand the words in a
grossly anthropomorphic way. Evangelical Christians likewise would be
offended to hear what Muslims think they hear in this term. Clearing away
this misunderstanding is necessary.
The King James Version Bible refers to Christ as the "only begotten" Son of
God (John 1:18; cf. 3:16). However, Muslim scholars often misconstrue this
in a fleshly, carnal sense of someone who literally begets children. To
"beget" implies the physical act of sexual intercourse. This they believe,
and Christians agree, is absurd. God is a Spirit with no body. As the
Islamic scholar Anis Shorrosh contents, "He [God] does not beget because
begetting is an animal act. It belongs to the lower animal act of sex. We do
not attribute such an act to God" (Shorrosh, 254). But only a few cults,
notably the Latter-Day Saints (Mormons) have a teaching that approaches this
view of "begetting."
Further, to the Islamic mind, begetting is "creating." "God cannot create
another God. . . . He cannot create another uncreated" (ibid., 259). Once
again, Christians would agree fully. The foregoing statements reveal the
degree to which the biblical concept of Christ's Sonship is misunderstood by
Muslim scholars. For no orthodox Christian equates the King James Version
translation of "begat" with "made" or "create." Arianism taught that and was
strenuously fought wherever it has appeared in church history. Its primary
adherents today belong to another cult, the Jehovah's Witnesses. No wonder
'Abdu 'L-Ahad Dawud concludes that from a "Muslim point of belief the
Christian dogma concerning the eternal birth or generation of the Son is
blasphemy" (205).
New, more accurate English translations have been more careful to say in
English what was originally meant in Greek. Only begotten does not refer to
any physical generation but to a special relationship between the Son and
the Father. It means a unique relationship, or could be translated, as the
New International Version, "one and only Son." It does not imply creation by
the Father or any other sort of generation. Just as an earthly father and
son have a special filial relationship, so the eternal Father and his
eternal Son are uniquely and intimately working in concert with one another.
It does not refer to physical generation but to an eternal procession from
the Father. Just as for Muslims the Word of God (Qur'an) is not identical to
God but eternally proceeds from him, even so for Christians, Christ, God's
"Word" (sura 4:171) eternally proceeds from him. Words like generation and
procession are used of Christ in a filial and relational sense, not in a
carnal and physical sense.
Some Muslim scholars confuse Christ's Sonship with his virgin birth. Michael
Nazir-Ali noted that "in the Muslim mind the generation of the Son often
means his birth of the Virgin Mary" (Nazir-Ali, 29). As Shorrosh notes, many
Muslims believe Christians have made Mary a goddess, Jesus her son, and God
the Father her husband (114). With such a carnal misrepresentation of a
spiritual reality, there is little wonder Muslims reject the Christian
concept of eternal Father and Son.
Islamic misunderstanding of the Trinity is encouraged by the
misunderstanding of Muhammad, who said, "O Jesus, son of Mary! didst thou
say unto mankind: Take me and my mother for two gods beside Allah?" (sura
5:119). Hundreds of years before Muhammad Christians condemned such a gross
misunderstanding of the sonship of Christ. The Christian writer Lactantius
(240-320), writing in about 306, said, "He who hears the words 'Son of God'
spoken must not conceive in his mind such great wickedness as to fancy that
God procreated through marriage and union with any female,-a thing which is
not done except by an animal possessed of a body and subject to death."
Furthermore, "since God is alone, with whom could he unite? or [sic], since
He was of such great might as to be able to accomplish whatever He wished,
He certainly had no need of the comradeship of another for the purpose of
creating" (Pfander, 164).
Distortion of John 1:1. If rejection of the eternal Sonship of Christ is
based on a serious misunderstanding of the Christian concept of Christ as
God's Son, another text proclaiming Christ's deity is often distorted: "In
the beginning was the Word, and the Word was with God, and the Word was God"
(John 1:1). Without textual support from even one of the 5300 plus Greek
manuscripts, Muslims render the last phrase, "and the Word was God's." Dawud
declares, without any warrant, "the Greek form of the genitive case 'Theou,'
i.e., 'God's' was corrupted into 'Theos'; that is, 'God,' in the nominative
form of the name!" (16-17).
This translation is not only arbitrary, but it is contrary to the rest of
the message of John's Gospel where the claims that Christ is God are made
multiple times (cf. John 8:59; 10:30; 12:41; John 20:28).
Misconstruing Thomas's confession. When Jesus challenged Thomas to believe
after seeing him in his physical resurrection body, Thomas confessed Jesus'
deity, declaring, "My Lord and My God" (John 20:28). Many Muslim writers
diminish this proclamation of Christ's deity by reducing it to an
ejaculatory exclamation, "My God!" Deedat declares, "What? He was calling
Jesus his Lord and his God? No. This is an exclamation people call out. . .
.. This is a particular expression" (Shorrosh, 278).
Deedat's alternative reading is not viable. First, in an obvious reference
to the content of Thomas's confession of Jesus as "my Lord and my God,"
Jesus blessed him for what he had correctly "seen" and "believed" (John
20:29). Thomas's confession of Christ's deity comes in the context of a
miraculous appearance by the risen Christ, not to mention at the climax of
the post-resurrection ministry, when Jesus' disciples were gaining
increasing belief in Christ, based on his miraculous signs (cf. John 2:11;
12:37). Thomas's confession of Christ's deity fits with the stated theme of
the Gospel of John "that you may believe that Jesus is the Christ, the Son
of God, and that believing you may have life in his Name" (John 20:31). Even
putting all this aside, Thomas was a devout Jew who revered the name of God.
He simply would not have used God's name in so profane an ejaculation.
No doubt there was an amazed note in Thomas's voice as he pronounced Christ's
deity, but to reduce it to an emotional ejaculation is to claim that Jesus
blessed Thomas for breaking the commandment against using God's name in
vain.
David's Son and David's Lord. In Matthew 22:43, citing Psalm 110, Jesus
said, "How is it then that David, speaking by the Spirit, calls him 'Lord'
[Messiah]?" According to Dawud, "By his expression that the 'Lord,' or the
'Adon,' could not be a son of David, Jesus excludes himself from that title"
(89).
However, a careful look at the context shows that Jesus is saying just the
opposite. Jesus stumped his skeptical Jewish questioners by presenting them
with a dilemma that blew their own neat calculations about the Messiah out
of the sky. How could David call the Messiah "Lord" (as he did in Ps.
110:1), when the Scriptures also say the Messiah would be the "Son of David"
(which they do in 2 Sam. 7:12f.)? The only answer is that the Messiah must
be both a man (David's son or offspring) and God (David's Lord.) Jesus is
claiming to be both God and human. The Islamic mind should have no more
difficulty understanding how Jesus can unite in one person both divine and
human natures than their own belief that human beings combine both spirit
and flesh, the enduring and the transient in one person (sura 89:27-30; cf.
3:185). Even according to Muslim belief, whatever Almighty God, the Creator
and Ruler of all things, wills in his infinite wisdom he is also able to
accomplish for "He is the irresistible" (sura 6:61).
God only good. Many Islamic scholars claim that Jesus denied being God when
he rebuked the rich young ruler, saying, "Why do you call me good? No one is
good-except God alone" (Mark 10:18). A careful look at this text in its
context reveals that Jesus was not denying his deity. He was rather warning
the young man to consider the implications of his careless appellation.
Jesus does not say, "I am not God, as you claim" or "I am not good." Indeed,
both the Bible and Qur'an teach that Jesus is sinless (cf. John 8:46; Heb.
4:14). Rather, Jesus challenged him to examine what he was really saying
when he called Jesus "Good Master." In essence, Jesus was saying, "Do you
realize what you are saying when you call Me 'Good Master'? Only God is
good. Are you calling me God?" The fact that the young ruler refused to do
what Jesus said, proves that he did not really consider Jesus his Master.
But nowhere did Jesus deny that he was either the Master or God of the rich
young ruler. Indeed, elsewhere Jesus freely claimed to be both Lord and
Master of all (Matt. 7:21-27; 28:18; John 12:40).
The greater Father. Jesus' assertion that "My Father is greater than I"
(John 14:28) is also misunderstood by Muslims. It is taken out of its actual
context to mean that the Father is greater in nature, but Jesus meant only
that the Father is greater in office. This is evident from the fact that in
this same Gospel (of John) Jesus claimed to be the "I Am" or Yahweh of the
Old Testament (Exod. 3:14). He also claimed to be "equal with God" (John
10:30, 33). In addition, he received worship on numerous occasions (John
9:38; cf. Matt. 2:11; 8:2; 9:18; 14:33; 15:25; 28:9, 17; Luke 24:52). He
also said, "He who does not honor the Son does not honor the Father who sent
him" (John 5:23).
Further, when Jesus spoke of the Father being "greater" it was in the
context of his "going to the Father" (John 14:28). Only a few chapters later
Jesus speaks to the Father, saying, "I have completed the work you gave me
to do" (John 17:4). But this functional difference of his role as Son in the
very next verse reveals that it was not to be used to diminish the fact that
Jesus was equal to the Father in nature and glory. For Jesus said, "And now,
Father, glorify me in your presence with the glory which I had with you
before the world began" (John 17:5).
Misunderstood Philosophical Concepts. Islamic scholars also offer
philosophical objections to the doctrine of the Trinity. These too must be
cleared away before they will be able to understand the biblical teaching
about a plurality of persons within the unity of God.
Emphasis on the Oneness of God is fundamental to Islam. One Muslim scholar
said, "In fact, Islam, like other religions before it in their original
clarity and purity, is nothing other than the declaration of the Unity of
God, and its message is a call to testify to this Unity" (Mahud, 20).
Another author adds, "The Unity of Allah is the distinguishing
characteristic of Islam. This is the purest form of monotheism, i.e., the
worship of Allah Who was neither begotten nor beget nor had any associates
with Him in his Godhead. Islam teaches this in the most unequivocal terms"
(Ajijola, 55).
Because of this uncompromising emphasis on God's absolute unity, in Islam
the greatest of all sins is the sin of shirk, or assigning partners to God.
The Qur'an sternly declares "God forgiveth not (The sin of) joining other
gods With Him; but He forgiveth Whom He pleaseth other sins Than this: one
who joins Other gods with God, Hath strayed far, far away (From the Right)"
(sura 4:116). However, this misunderstands the unity of God.
The Trinity and heresy. There are two primary heresies from which the
Trinity is to be distinguished: modalism and tritheism. The heresy of
modalism, also called Sabellianism, denies there are three distinct eternal
persons in the Godhead. It believes that the so-called "persons"of the
Trinity are modes of God substance, not distinct persons. Like water with
its three states (liquid, solid, and gaseous), the Trinity is said to be
only three different modes of the same essence. Unlike modalists,
trinitarians believe there are three distinct persons (not just modes) in
the one substance of God.
Both Islam and Christianity proclaim that God is one in essence. What is in
dispute is whether there can be any plurality of persons in this unity of
nature. The inadequacies in the Muslims' view of God arise in part out of
their misunderstanding of Christian monotheism. Many Muslims misconstrue the
Christian view of God as tritheism rather than as monotheism. The opposite
error of tritheism affirms that there are three separate gods. Few, if any,
Christian theologians or philosophers have held this view, but it often has
been attributed to trinitarians. Unlike tritheists, trinitarians do not
affirm a god with three different substances; they confess that God is three
distinct persons in one substance.
The Bible declares emphatically: "The Lord our God, the Lord is one" (Deut.
6:4). Both Jesus (Mark 12:29) and the apostles repeat this formula in the
New Testament (1 Cor. 8:4, 6). And early Christian creeds speak of Christ
being one in "substance" or "essence" with God. The Athanasian Creed, reads:
"We worship one God in Trinity, and Trinity in Unity; Neither confounding
the Persons; nor divining the Substance (Essence)." So Christianity is a
form of monotheism, believing in one and only one God.
The Trinity and complexity. Many Muslims complain that the Christian concept
of the Trinity is too complex. They forget, however, that truth is not
always simple. As C. S. Lewis aptly puts it, "If Christianity was something
we were making up, of course we could make it easier. But it is not. We
cannot compete, in simplicity, with people who are inventing religions. How
could we? We are dealing with fact. Of course anyone can be simple if he has
no facts to bother about" (Lewis, 145).
The fact confronting Christians which led to their formulating this complex
truth was, of course, the claims and credentials of Jesus of Nazareth to be
God. This led them of necessity to posit a plurality within deity and thus
the doctrine of the Trinity, since this Jesus was not the same as the one
whom he addressed as Father. So Christians believe and Muslims deny that
there are three persons in this one God. At this point the problem gets
philosophical.
The Neoplatonic concept of unity. At the heart of the Muslim inability to
understand the Trinity is the neoplatonic concept of oneness. The
second-century a.d. philosopher Plotinus, who heavily influenced the
thinking of the middle ages, viewed God (the Ultimate) as the One, an
absolute unity in which is no multiplicity at all. This One was so
absolutely simple that it could not even know itself, since self-knowledge
implies a distinction between knower and known. It was not until it emanated
one level down, in the Nous or Mind, that it could reflect back on itself
and therefore know itself. For Plotinus, the One itself was beyond knowing,
beyond consciousness, and even beyond being. It was so undividedly simple
that in itself it had no mind, thoughts, personality, or consciousness. It
was void of everything, even being. Thus, it could not be known, except by
its effects which, however, did not resemble itself (Plotinus, 1.6; 3.8-9;
5.1, 8; 6.8, 18).
It is not difficult to see strong similarities between the Plotinian and
Muslim views of God. Nor is it hard to see the difficulty with this view. It
preserves a rigid unity in God at the expense of real personality. It clings
to a rigid simplicity by sacrificing relationship. It leaves us with an
empty and barren concept of deity. By reducing God to a bare unity, they are
left with a barren unity. As Joseph Ratsinger insightfully noted,
The unrelated, unrelatable, absolutely one could not be a person. There is
no such thing as a person in the categorical singular. This is already
apparent in the words in which the concept of person grew up; the Greek word
"prosopon" means literally "(a) look towards"; with the prefix 'pros'
(toward). It includes the notion of relatedness as an integral part of
itself. . . . To this extent the overstepping of the singular is implicit in
the concept of person. [Ratsinger, 128-29]
Confusion Regarding the Trinity. Confusing unity with singularity. The
Muslim God has unity and singularity. But these are not the same. It is
possible to have unity without singularity. For there could be plurality
within the unity. Indeed, the Trinity is precisely a plurality of persons
within the unity of one essence. Human analogies help to illustrate the
point in a superficial way. My mind, my thoughts, and my words have a unity,
but they are not a singularity, since they are all different. Likewise,
Christ can express the same nature as God without being the same person as
the Father.
In this connection, Muslim monotheism sacrifices plurality in an attempt to
avoid duality. In avoiding the extreme of admitting any partners to God,
Islam goes to the other extreme and denies any personal plurality in God.
But, as Joseph Ratsinger observed, "belief in the Trinity, which recognizes
the plurality in the unity of God, is the only way to the final elimination
of dualism as a means of expanding plurality alongside unity; only through
this belief is the positive validation of plurality given a definite base.
God stands above singular and plural. He bursts both categories" (Ratsinger,
128).
Confusing person (who) and nature (what). That Christ "bursts the
categories" explains why Christian and non-Christian alike, have struggled
to understand the two natures of Christ. One of the better explanations of
what Christians believe, though it doesn't go far toward explaining it, is
found in one of the sixteenth-century Reformation statements of faith, the
Belgic Confession, chapter 19:
We believe that by this conception [of two natures], the person of the Son
is inseparably united and connected with the human nature; so that there are
not two Sons of God, nor two persons, but two natures united in one single
person; yet each nature retains its own distinct properties. As, then, the
divine nature has always remained uncreated, without beginning of days or
end of life, filling heaven and earth, so also has the human nature not lost
its properties but remained a creature, having beginning of days, being a
finite nature, and retaining all the properties of a real body . . . . But
these two natures are so closely united in one person that they were not
separated even by his death. . . . Wherefore we confess that he is very God
and very man: very God by His power to conquer death; and very man that He
might die for us according to the infirmity of His flesh.
Orthodox Christianity does not believe Jesus Christ was like a milkshake,
the two natures blended together in an indistinguishable mass. Neither do
Christians believe Jesus had a schizophrenically split identity in which
divine and human natures were so distinct they would have had to call one
another long-distance. These views and other equally wrong ideas have
muddied Christian theology throughout its history. A popular modern theory,
which misses the whole point of Philippians 2 and the reason God had to take
on a human nature states that Jesus emptied himself of all his divine
attributes of power and authority and kept only his moral perfection.
So how is it conceivable? The orthodox view is that God the Son took off
nothing of his godhood, but rather added to it the human nature. He accepted
limitations. As a human being, Jesus had to grow up and learn. He felt want
and sorrow and there were things the human nature of Jesus did not know,
such as the date of his return (Matt. 24:36).
One theologian, Charles *Hodge, wondered if God did not draw the clearest
analogy of the two natures in the design of Israel's temple at Jerusalem.
The inner court where the daily work of worship and the sacrifice happened
was the court of Israel or the holy place. But within this space was another
room that represented the presence of God in the midst of his people. This
central room, the "holy of holies" was only entered by the high priest once
a year. A curtain separated the two sections of the sanctuary so that the
room was hidden. But symbolically it empowered the priests in their daily
life in temple worship. The two were unmixed but united and inseparable.
The orthodox view of the two natures of Christ is that one person is both
God and human. The two natures commune intimately but do not overlap. Christ
possesses two natures united. Hence, when Jesus died on the cross for our
sin he died as the God-man. It is not going too far, said John Calvin, to
say that at the moment Jesus was hanging on the cross his power as Creator
God was holding together the hill on which the cross stood. Unless Jesus is
God and human he cannot reconcile God and humanity. But the Bible says
clearly, "there is one God and one mediator between God and men, the man
Christ Jesus" (1 Tim. 2:5).
Since Christ is one Who (person) with two Whats (natures), whenever one
question is asked about him it must be separated into two questions, one
applying to each nature. For example, did he get tired? As God, no; as
human, yes. Did Christ get hungry? In his divine nature, no; in his human
nature, yes. Did Christ die? In his human nature, he did die. His divine
nature is eternally alive. He died as the God-man, but his Godness did not
die.
When this same logic is applied to other theological questions raised by
Muslims it yields the same kind of answer. Did Jesus know everything? As God
he did, since God is omniscient. But as man Jesus did not know the time of
his second coming (Matt. 24:36), and as a child he "increased in wisdom"
(Luke 2:52).
Could Jesus sin? The answer is the same: as God, no; as man yes (but he didn't).
God cannot sin. For example, the Bible says "it is impossible for God to
lie" (Heb. 6:18; cf. Titus 1:2). Yet Jesus was "in all points tempted as we
are, yet without sin" (Heb. 4:15). While he never sinned (cf. 2 Cor. 5:21; 1
Peter 1:19; 1 John 3:3), he was really tempted and it was possible for him
to sin. Otherwise, his temptation would have been a charade. Jesus possessed
the power of free choice which means that when he chose not to sin it was a
meaningful choice. He could have done otherwise.
Dividing every question of Christ into two and referring them to each nature
unlocks a lot of theological puzzles that otherwise remain shrouded in
ambiguity. And it makes it possible to avoid logical contradictions which
are urged upon Christians by Muslims and by other nonbelievers.
Conclusion. The doctrine of the Trinity is one of the great mysteries of the
Christian Faith. That is, it transcends reason without being contrary to
reason. It is not known by reason but only by special revelation. God is one
in essence but three in persons. He is a plurality within unity. God is a
triunity, not a rigid singularity.
Once those conceptions are understood, many of the barriers that separate
even such radical monotheists as Orthodox Jews and Muslims fall.
Sources
A. Ajijola, The Essence of Faith in Islam
Augustine, On the Trinity
S. Balic, "The Image of Jesus in Contemporary Islamic Theology," in A.
Shimmel and A. Falaturi, eds., We Believe in One God
C. Beisner, God in Three Persons
A. Dawud, Muhammad in the Bible
J. N. D. Kelly, Early Christian Doctrines
C. S. Lewis, Mere Christianity
A. H. Mahud, The Creed of Islam
M. Nazir-Ali, Frontiers in Muslim-Christian Encounter
C. G. Pfander, The Mizanu'l Haqq (The Balance of Truth)
Plotinus. The Enneads
G. L. Prestige, God in Patristic Thought.
J. Ratsinger, Introduction to Christianity, J. R. Foster, trans.
A. Shorrosh, Islam Revealed
Thomas Aquinas, On the Trinity
(Geisler, Norman L.: Baker Encyclopedia of Christian Apologetics. Grand
Rapids, Mich. : Baker Books, 1999 (Baker Reference Library), S. 730)
---
Christ, Deity of.
from Baker Encyclopedia of Christian Apologetics
Central to Christianity is the belief that Jesus Christ is the Son of God,
that is, God manifest in human flesh. The evidence for this is as follows:
1. Truth about reality is knowable (see Truth, Nature of; Agnosticism).
2. Opposites cannot both be true (see Pluralism, Religious; Logic).
3. God exists (see God, Evidence for).
4. Miracles are possible (see Miracle).
5. A miracle is an act of God to confirm the truth of God claimed by a
messenger of God (see Miracles, Apologetic Value of; Miracles as
Confirmation of Truth).
6. The New Testament documents are reliable (see New Testament
Documents, Reliability of; New Testament Manuscripts; New Testament,
Historicity of).
7. In the New Testament Jesus claimed to be God.
8. Jesus proved to be God by an unprecedented convergence of miracles
(see Miracles in the Bible).
9. Therefore, Jesus was God in human flesh.
Since the first six points are treated in the materials noted, this article
will stress points five and six.
Jesus' Claim to Be God. Jesus claimed to be God, both directly and by
necessary implication from what he said and did.
Jesus Claimed to Be Yahweh. Yahweh (YHWH; sometimes appearing in English
translations as "Jehovah" or in small capital letters as "Lord") is the
special name given by God for himself in the Old Testament. It is the name
revealed to Moses in Exodus 3:14, when God said, "I AM WHO I AM." Other
titles for God may be used of humans, such as Adonai ("Lord") in Gen. 18:12,
or false gods, such as elohim ("gods") in Deut. 6:14. Yahweh, however, only
refers to the one true God. No other person or thing was to be worshiped or
served (Exod. 20:5), and his name and glory were not to be given to another.
Isaiah wrote, "This is what the Lord says. . . . I am the first, and I am
the last; apart from me there is no God" (Isa. 44:6) and, "I am the Lord;
that is my name! I will not give my glory to another, or my praise to idols"
(42:8).
Jesus claimed to be Yahweh. He prayed, "And now, O Father, glorify thou me
with thine own self with the glory which I had with thee before the world
was" (John 17:5). But Yahweh of the Old Testament said, "my glory will I not
give to another" (Isa. 42:8). Jesus also declared, "I am the first and the
last" (Rev. 1:17)-precisely the words used by Jehovah in Isaiah 42:8. He
said, "I am the good shepherd" (John 10:11), but the Old Testament said,
"Yahweh is my shepherd" (Ps. 23:1). Further, Jesus claimed to be the judge
of all people (Matt. 25:31f.; John 5:27f.), but Joel quotes Jehovah as
saying, "for there I will sit to judge all the nations on every side" (Joel
3:12). Likewise, Jesus spoke of himself as the "bridegroom" (Matt. 25:1)
while the Old Testament identifies Jehovah in this way (Isa. 62:5; Hos.
2:16). While the Psalmist declares, "The Lord is my light" (Ps. 27:1), Jesus
said, "I am the light of the world" (John 8:12).
Perhaps the strongest claim Jesus made to be Yahweh is in John 8:58, where
he says, "Before Abraham was, I am." This statement claims not only
existence before Abraham, but equality with the "I AM" of Exodus 3:14. The
Jews around him clearly understood his meaning and picked up stones to kill
him for blaspheming (cf. John 8:58 and 10:31-33). The same claim is made in
Mark 14:62 and John 18:5-6.
Jesus Claimed to Be Equal with God. Jesus claimed to be equal with God in
other ways. One was by claiming for himself the prerogatives of God. He said
to a paralytic, "Son, your sins are forgiven" (Mark 2:5-11). The scribes
correctly responded, "Who can forgive sins but God alone?" So, to prove that
his claim was not an empty boast he healed the man, offering direct proof
that what he had said about forgiving sins was true also.
Another prerogative Jesus claimed was the power to raise and judge the dead:
"I tell you the truth, a time is coming and has now come when the dead will
hear the voice of the Son of God and those who hear will live . . . and come
out-those who have done good will rise to live, and those who have done evil
will rise to be condemned" (John 5:25, 29). He removed all doubt about his
meaning when he added, "For just as the Father raises the dead and gives
them life, even so the Son gives life to whom he is pleased to give it"
(John 5:21). But the Old Testament clearly taught that only God was the
giver of life (Deut. 32:39; 1 Sam. 2:6) and the one to raise the dead (Ps.
2:7) and the only judge (Deut. 32:35; Joel 3:12). Jesus boldly assumed for
himself powers that only God has.
Jesus also claimed that he should be honored as God. He said that all men
should "honor the Son just as they honor the Father. He who does not honor
the Son does not honor the Father, who sent him" (John 5:23). The Jews
listening knew that no one should claim to be equal with God in this way,
and again they reached for stones (John 5:18).
Jesus Claimed to Be Messiah-God. Even the Qur'an recognizes that Jesus was
the Messiah (sura 5:17, 75). But the Old Testament teaches that the coming
Messiah would be God himself. So when Jesus claimed to be that Messiah, he
was also claiming to be God. For example, the prophet Isaiah (in 9:6) calls
the Messiah, "Mighty God." The psalmist wrote of Messiah, "Your throne, O
God, will last for ever and ever" (Ps. 45:6; cf. Heb. 1:8). Psalm 110:1
records a conversation between the Father and the Son: "The Lord (Yahweh)
says to my Lord (Adonai): 'Sit at my right hand.' " Jesus applied this
passage to himself in Matthew 22:43-44. In the great messianic prophecy of
Daniel 7, the Son of Man is called the "Ancient of Days" (vs. 22), a phrase
used twice in the same passage of God the Father (vss. 9, 13). Jesus also
said he was the Messiah at his trial before the high priest. When asked,
"Are you the Christ [Greek for "Messiah"], the Son of the Blessed One?"
Jesus responded, "I am. . . . And you will see the Son of Man sitting at the
right hand of the Mighty One and coming on the clouds of heaven." At this,
the high priest tore his robe and said, "Why do we need any more witnesses?
.. . . You have heard the blasphemy!" (Mark 14:61-64). There was no doubt
that in claiming to be Messiah, Jesus also claimed to be God (see also Matt.
26:54; Luke 24:27).
Jesus Claimed to Be God by Accepting Worship. The Old Testament forbids
worshiping anyone other than God (Exod. 20:1-4; Deut. 5:6-9). The New
Testament agrees, showing that humans refused worship (Acts 14:15), as did
angels (Rev. 22:8-9). But Jesus accepted worship on numerous occasions,
showing he claimed to be God. A healed leper worshiped him (Matt. 8:2), and
a ruler knelt before him with a request (Matt. 9:18). After he stilled the
storm, "those who were in the boat worshiped him saying, 'Truly you are the
Son of God' " (Matt. 14:33). A group of Canaanite women (Matt. 15:25), the
mother of James and John (Matt. 20:20), the Gerasene demoniac (Mark 5:6),
all worshiped Jesus without one word of rebuke. The disciples worshiped him
after his resurrection (Matt. 28:17). Thomas saw the risen Christ and cried
out, "My Lord and my God!" (John 20:28). This could only be allowed by a
person who seriously considered himself to be God. Not only did Jesus accept
this worship due to God alone without rebuking those who gave it, but he
even commended those who acknowledged his deity (John 20:29; Matt. 16:17).
Jesus Claimed to Have Equal Authority with God. Jesus also put his words on
a par with God's. "You have heard that it was said to the people long ago. .
.. . But I tell you . . ." (Matt. 5:21, 22) is repeated over and over again.
"All authority in heaven and on earth has been given to me. Therefore go and
make disciples of all nations . . ." (Matt. 28:18-19). God had given the Ten
Commandments to Moses, but Jesus said, "A new commandment I give you: Love
one another" (John 13:34). Jesus said, "until heaven and earth disappear,
not the smallest letter, not the least stroke of a pen, will by any means
disappear from the Law" (Matt. 5:18), but later Jesus said of his words,
"Heaven and earth will pass away, but my words will never pass away" (Matt.
24:35). Speaking of those who reject him, Jesus said, "that very word which
I spoke will condemn him at the last day" (John 12:48). There is no question
that Jesus expected his words to have equal authority with God's
declarations in the Old Testament.
Jesus Claimed to Be God by Requesting Prayer in His Name. Jesus not only
asked people to believe in him and obey his commandments, but he asked them
to pray in his name. "And I will do whatever you ask in my name. . . . You
may ask me for anything in my name, and I will do it" (John 14:13-14). "If
you remain in me and my words remain in you, ask whatever you wish, and it
will be given you" (John 15:7). Jesus even insisted, "No one comes to the
Father except through me" (John 14:6). In response to this, the disciples
not only prayed in Jesus' name (1 Cor. 5:4), but prayed to Christ (Acts
7:59). Jesus certainly intended that his name be invoked both before God and
as God in prayer.
In view of these clear ways in which Jesus claimed to be God, any unbiased
observer of the Gospels should recognize that Jesus of Nazareth did claim to
be God in human flesh. He claimed to be identical to Yahweh of the Old
Testament.
Alleged Counter-claims of Christ. In spite of these repeated claims to be
God, some critics take certain statements of Jesus as denials of deity. Two
such incidents are commonly used: In one, a rich young ruler came to Jesus
and addressed him as "Good teacher." But Jesus rebuked him, saying, "Why do
you call me good? No one is good-except God alone" (Mark 10:17-18; see Mark
10:17-27; cf. parallels Matt. 19:16-30; Luke 18:18-30).
Notice, however, that Jesus did not deny that he was God; he asked the young
man to examine the implications of what he said. Jesus was saying, "Do you
realize what you are saying when you call me good? Are you really saying
that I am God?" Of course, the man did not realize the implications of
either his statements or what the law was really saying, so Jesus was
forcing him into a very uncomfortable dilemma. Either Jesus was good and
God, or he was evil and human, for each human is evil and does not deserve
eternal life.
The second supposed counter-example is found in John 14:28, where Jesus
said, "My Father is greater than I." How can the Father be greater if Jesus
is equal to God? The answer is that, as a man, Jesus subordinated himself to
the Father and accepted limitations inherent with humanity. So, as man the
Father was greater. Further, in the economy of salvation, the Father holds a
higher office than does the Son. Jesus proceeded from the Father as a
prophet who brought God's words and a high priest who interceded for his
people. In nature of being as God, Jesus and the Father are equals (John
1:1; 8:58; 10:30). An earthly father is equally human with his son, but
holds a higher office. So the Father and Son in the Trinity are equal in
essence but different in function. In like manner, we speak of the president
of a nation as being greater in dignity of office, but not in character.
Jesus cannot be said to have considered himself less than God by nature.
This summary helps us understand the differences:
Jesus and the Father as God
Jesus Is Equal Jesus Is Subordinate
in his divine nature in his human nature
in his divine essence in his human function
in his divine attributes in his human office
in his divine character in his human position
Jesus' Claim to Be God. In addition to Jesus' claim about himself, his
disciples also acknowledged his claim to deity. This they manifested in many
ways, including the following:
Disciples Attributed the Titles of Deity to Christ. In agreement with their
Master, Jesus' Apostles called him "the first and the last" (Rev. 1:17; 2:8;
22:13), "the true light" (John 1:9), their "rock" or "stone" (1 Cor. 10:4; 1
Peter 2:6-8; cf. Pss. 18:2; 95:1), the "bridegroom" (Eph. 5:28-33; Rev.
21:2), "the chief shepherd" (1 Peter 5:4), and "the great shepherd" (Heb.
13:20). The Old Testament role of "redeemer" (Ps. 130:7; Hos. 13:14) is
given to Jesus in the New Testament (Titus 2:13; Rev. 5:9). He is seen as
the forgiver of sins (Acts 5:31; Col. 3:13; cf. Ps. 130:4; Jer. 31:34) and
"savior of the world" (John 4:42; cf. Isa. 43:3). The apostles also taught
of him, "Christ Jesus, who will judge the living and the dead" (2 Tim. 4:1).
All of these titles are unique to Jehovah in the Old Testament but are given
to Jesus in the New.
Disciples Considered Jesus the Messiah-God. The New Testament opens with a
passage concluding that Jesus is Immanuel (God with us), which refers to the
messianic prediction of Isaiah 7:14. The very title "Christ" carries the
same meaning as the Hebrew appellation Messiah ("anointed"). In Zechariah
12:10, Jehovah says, "They will look on me, the one they have pierced." But
the New Testament writers apply this passage to Jesus' crucifixion (John
19:37; Rev. 1:7). Paul interprets Isaiah 45:22-23 ("For I am God, and there
is no other. . . . Before me every knee will bow; by me every tongue will
swear") as applying to Jesus: "At the name of Jesus every knee should bow .
.. . and every tongue confess that Jesus Christ is Lord, to the glory of God
the Father" (Phil. 2:10-11). Paul says that all created beings will call
Jesus both Messiah (Christ) and Yahweh (Lord).
Disciples Attributed the Powers of God to Jesus. Works and authority that
are God's alone are attributed to Jesus by his disciples. He is said to
raise the dead (John 5:21; 11:38-44) and to forgive sins (Acts 5:31; 13:38).
He is said to have been the primary agent in creating (John 1:2; Col. 1:16)
and sustaining (Col. 1:17) the universe.
Disciples Associated Jesus' Name with God's. His followers used Jesus' name
as the agent for answering and the recipient of prayer (Acts 7:59; 1 Cor.
5:4). Often in prayers or benedictions, Jesus' name is used alongside God's,
as in, "Grace and peace to you from God our Father and the Lord Jesus
Christ" (Gal. 1:3; Eph. 1:2). The name of Jesus appears with equal status
to God's in the so-called trinitarian formulas: Jesus commanded to baptize
"in the name [singular] of the Father and of the Son and of the Holy Spirit"
(Matt. 28:19). This association is made at the end of 2 Corinthians (13:14):
"May the grace of the Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Spirit be with you all."
Disciples Called Jesus God. Thomas saw Jesus' wounds and cried, "My Lord and
my God!" (John 20:28). Paul calls Jesus the one in whom "all the fullness of
Deity lives in bodily form" (Col. 2:9). In Titus, Jesus is "our great God
and Savior" (2:13), and the writer to the Hebrews says of him, "Your throne,
O God, will last for ever and ever" (Heb. 1:8). Paul says that before Christ
existed in the form of man, which clearly refers to being really human, he
existed in the "form of God" (Phil. 2:5-8). The parallel phrases suggest
that if Jesus was fully human, then he was also fully God. A similar phrase,
"the image of God," refers in Colossians 1:15 to the manifestation of God.
This description is strengthened in Hebrews where it says, "The Son is the
radiance of God's glory and the exact representation of his being,
sustaining all things by his powerful word" (1:3).
The prologue to John's Gospel states categorically, "In the beginning was
the Word, and the Word was with God, and the Word [Jesus] was God" (John
1:1).
Disciples Considered Jesus Superior to Angels. The disciples did not simply
believe that Christ was more than a man; they believed him to be greater
than any created being, including angels. Paul says Jesus is "far above all
rule and authority, power and dominion, and every title that can be given,
not only in the present age but also in the one to come" (Eph. 1:21). The
demons submitted to his command (Matt. 8:32). Angels that refused the
worship of humans are seen worshiping him (Rev. 22:8-9). The author of
Hebrews presents a complete argument for Christ's superiority over angels,
saying, "For to which of the angels did God ever say, 'You are my Son; today
I have become your Father'? . . . And again, when God brings his firstborn
into the world, he says, 'Let all God's angels worship him' " (Heb. 1:5-6).
Disciples' Alleged Counter-claims to Jesus' Deity. Critics offer texts to
argue that Jesus' disciples did not believe he was God. They need to be
briefly examined in context. Jehovah's Witnesses use John 1:1 to show that
Jesus was "a god," not "the God," because no definite article the appears in
the Greek. This misunderstands both the language and the verse. In Greek,
the definite article is normally used to stress "the individual," and when
it is not present the reference is to "the nature" of the one denoted. Thus,
the verse can be rendered, "And the Word was of the nature of God." In the
context of the following verses and the rest of John (for example, 1:3;
8:58; 10:30; 20:28) it is impossible that John 1:1 suggests that Jesus is
anything less than divine. The rest of the New Testament joins John in
forthrightly proclaiming that Jesus is God (for example, in Colossians
1:15-16 and Titus 2:13).
Further, some New Testament texts use the definite article and clearly refer
to Christ as "the God." It does not matter whether John used the definite
article in 1:1. He and other writers of Scripture considered Jesus as God,
not "a god" (see Heb. 1:8).
Critics also use Colossians 1:15, where Paul classifies Christ as "firstborn
of all creation." This seems to imply that Christ is a creature, the first
creature as the universe was made. This interpretation likewise is contrary
to the context, for Paul in Colossians 1:16 has just said that Christ
"created all things" and he is about to say that "the fullness of the
Godhead" is in him (2:9). The term firstborn frequently refers to a position
of preeminence in the family which it clearly does in this context (cf.
1:18). Christ is heir of all things, creator and owner. He is before all
things.
The same applies to Revelation 3:14, another verse used to deny Christ's
deity. John refers to Christ as the "beginning of the creation of God." This
sounds as if Christ was the first created being. Here, though, the meaning
is that Christ is the Beginner of God's creation, not the beginning in God's
creation. The same Greek word for beginning is used of God the Father in
Revelation 21:6-7: "It is done. I am the Alpha and the Omega, the Beginning
and the End. To him who is thirsty I will give to drink without cost from
the spring of the water of life. He who overcomes will inherit all this, and
I will be his God and he will be my son."
Force of the Testimony. There is manifold testimony from Jesus and from
those who knew him best that Jesus claimed to be God and that his followers
believed that he was. Whether this was the case, there can be no doubt that
this is what they believed. As C. S. Lewis observed, when confronted with
the boldness of Christ's claims, we are faced with distinct alternatives.
I am trying here to prevent anyone saying the really foolish things that
people often say about Him: "I'm ready to accept Jesus as a great moral
teacher, but I don't accept His claim to be God." That is the one thing we
must not say. A man who was merely a man and said the sort of things Jesus
said would not be a great moral teacher. He would rather be a lunatic-on a
level with the man who says he is a poached egg-or else he would be the
Devil of Hell. [Lewis, 55-56]
Evidence That Jesus Is God. To say that Jesus and his disciples claimed that
he was God in human flesh does not in itself prove that he is God. The real
question is whether there is any good reason to believe the claims. To
support his claims to deity, Jesus showed supernatural power and authority
that is unique in human history.
Fulfilled Messianic Prophecies. There were dozens of predictive prophecies
in the Old Testament regarding the Messiah (see Prophecy as Proof for
Bible). Consider the following predictions, made centuries in advance, that
Jesus would be:
1. born of a woman (Gen. 3:15; cf. Gal. 4:4).
2. born of a virgin (Isa 7:14; cf. Matt. 1:21f.) (see Virgin Birth).
3. cut off (would die) 483 years after the declaration to reconstruct
the temple in 444 b.c. (Dan. 9:24f.; this was fulfilled to the year. See
Hoehner, 115-38).
4. The seed of Abraham (Gen. 12:1-3 and 22:18; cf. Matt. 1:1 and Gal.
3:16).
5. of the tribe of Judah (Gen. 49:10; cf. Luke 3:23, 33 and Heb. 7:14).
6. a descendant of David (2 Sam. 7:12f.; cf. Matt. 1:1).
7. born in Bethlehem (Micah 5:2; cf. Matt. 2:1 and Luke 2:4-7).
8. anointed by the Holy Spirit (Isa. 11:2; cf. Matt. 3:16-17).
9. heralded by a messenger (Isa. 40:3 and Mal. 3:1; cf. Matt. 3:1-2).
10. a worker of miracles (Isa. 35:5-6; cf. Matt. 9:35; see Miracles in
the Bible).
11. cleanser of the temple (Mal. 3:1; cf. Matt. 21:12f.).
12. rejected by Jews (Ps. 118:22; cf. 1 Peter 2:7).
13. die a humiliating death (Ps. 22 and Isa. 53; cf. Matt. 27:31f.). His
death would involve:
enduring rejection by his own people (Isa. 53:3; cf. John 1:10-11; 7:5, 48).
standing silence before his accusers (Isa. 53:7; cf. Matt. 27:12-19).
being mocked (Ps. 22:7-8; cf. Matt. 27:31).
having hands and feet pierced (Ps. 22:16; cf. Luke 23:33).
being crucified with thieves (Isa. 53:12; cf. Mark 15:27-28).
praying for his persecutors (Isa. 53:12; cf. Luke 23:34).
the piercing of his side (Zech. 12:10; cf. John 19:34).
burial in a rich man's tomb (Isa. 53:9; cf. Matt. 27:57-60).
the casting of lots for his garments (Ps. 22:18; cf. John 19:23-24).
14. being raised from the dead (Ps. 2:7 and 16:10; cf. Acts 2:31 and
Mark 16:6).
15. ascending into heaven (Ps. 68:18; cf. Acts 1:9).
16. sitting at the right hand of God (Ps. 110:1; cf. Heb. 1:3).
These prophecies were written hundreds of years before Christ was born. They
are too precise to have been based on reading trends of the times or just
intelligent guesses, like "prophecies" in a supermarket tabloid.
They are also more precise than the so-called prophecies of Muhammad in the
Qur'an (see Qur'an Alleged Divine Origin of). Even the most liberal critics
admit that the prophetic books were completed at least 400 years before
Christ and the Book of Daniel no later than 165 b.c (see Daniel, Dating of).
There is good evidence to date these books much earlier (some Psalms and
early prophets to the eighth and ninth centuries b.c.). But any reasonable
dating places these writings long before Jesus lived. It is humanly
impossible to make clear, repeated and accurate predictions 200 years in the
future. The fulfillment of these prophecies in a theistic universe is
miraculous and points to a divine confirmation of Jesus as the Messiah.
Some have suggested that there is a natural explanation for what only seem
to be supernatural predictions here. One explanation is that the prophecies
were accidentally fulfilled in Jesus. He happened to be in the right place
at the right time. But what are we to say about the prophecies involving
miracles? "He just happened to make the blind man see?" "He just happened to
be resurrected from the dead?" These hardly seem to be chance events. If a
God is in control of the universe, then chance is ruled out. Further, it is
unlikely that these events would have converged in the life of one man. The
probability of sixteen predictions being fulfilled in one man has been
calculated at 1 in 1045. If we go to forty-eight predictions, the
probability is 1 in 10157. It is almost impossible to conceive of a number
that big (Stoner, 108).
But it is not just a logical improbability that rules out this theory; it is
the moral implausibility of an all-powerful and all-knowing God letting
things get out of control so that all his plans for prophetic fulfillment
are ruined by someone who just happened to be in the right place at the
right time. God cannot lie, nor can he break a promise (Heb. 6:18). So we
must conclude that he did not allow his prophetic promises to be thwarted by
chance. All the evidence points to Jesus as the divinely appointed
fulfillment of the messianic prophecies. He was God's man, confirmed by God's
signs. If God made the predictions to be fulfilled in the life of Christ, he
would not allow them to be fulfilled in the life of any other. The God of
truth would not allow a lie to be confirmed as true (see Miracles as
Confirmation of Truth).
A Miraculous and Sinless Life. The very nature of Christ's life demonstrates
his claim to deity. To live a truly sinless life would be a momentous
accomplishment, but to claim to be God and offer a sinless life as evidence
is another matter. Muhammad did not (see Muhammad, Character of). Nor did
Buddha nor any other religious leader (see Christ, Uniqueness of). Some of
Jesus' enemies brought false accusations against him, but the verdict of
Pilate at his trial has been the verdict of history: "I find no basis for a
charge against this man" (Luke 23:4). A soldier at the cross agreed, saying,
"Surely this was a righteous man" (Luke 23:47), and the thief on the cross
next to Jesus said, "this man has done nothing wrong" (Luke 23:41). But the
real test is what those who were closest to Jesus said of his character. His
disciples had lived and worked with him for three years at close range, yet
their opinions of him were not diminished. Peter called Christ, "a lamb
without blemish or defect" (1 Peter 1:19) and added, "no deceit was found in
his mouth" (2:22). John called him, "Jesus Christ, the Righteous One" (1
John 2:1; cf. 3:7). Paul expressed the unanimous belief of the early church
that Christ "had no sin" (2 Cor. 5:21), and the writer of Hebrews says that
he was tempted as a man, "yet was without sin" (4:15). Jesus himself once
challenged his accusers, "Can any of you prove me guilty of sin?" (John
8:46), but no one was able to find him guilty of anything. He forbid
retaliation (Matt. 5:38-42). Unlike Muhammad, he never used the sword to
spread his message (Matt. 26:52). This being the case, the impeccable
character of Christ gives a double testimony to the truth of his claim. It
provides supporting evidence as he suggested, but it also assures us that he
was not lying when he said that he was God.
Beyond the moral aspects of his life, the miraculous nature of his ministry
is a divine confirmation. Jesus performed an unprecedented display of
miracles. He turned water to wine (John 2:7f.), walked on water (Matt.
14:25), multiplied bread (John 6:11f.), opened the eyes of the blind (John
9:7f.), made the lame to walk (Mark 2:3f.), cast out demons (Mark 3:11f.),
healed the multitudes of all kinds of sickness (Matt. 9:35), including
leprosy (Mark 1:40-42), and even raised the dead to life on several
occasions (John 11:43-44; Luke 7:11-15; Mark 5:35f.). When asked if he was
the Messiah, he used his miracles as evidence to support the claim saying,
"Go back and report to John what you hear and see: The blind receive sight,
the lame walk, those who have leprosy are cured, the deaf hear, the dead are
raised" (Matt. 11:4-5). This special outpouring of miracles was a special
sign that Messiah had come (see Isa. 35:5-6). The Jewish leader Nicodemus
even said, "Rabbi, we know you are a teacher who has come from God. For no
one could perform the miraculous signs you are doing if God were not with
him" (John 3:2). To a first-century Jew, miracles such as Christ performed
were clear indications of God's approval of the performer's message (see
Miracles as Confirmation of Truth). But in Jesus' case, part of that message
was that he was God in human flesh. Thus, his miracles verify his claim to
be true deity.
The Resurrection. Nothing like the resurrection of Christ is claimed by any
other religion, and no other miracle has as much historical confirmation.
Jesus Christ rose from the dead on the third day in the same physical body,
though transformed, in which he died. In this resurrected physical body he
appeared to more than 500 disciples on at least one of twelve different
occasions over a forty-day period and conversed with them (Acts 1:3; 1 Cor.
15:3-6; see Resurrection, Order of Events). The nature, extent, and times
of, these appearances remove any doubt that Jesus indeed rose from the dead
in the numerically same body of flesh and bones in which he died. During
each appearance he was seen and heard with the natural senses of the
observer. On at least four occasions he was touched or offered himself to be
touched. At least twice he definitely was touched with physical hands. Four
times Jesus ate physical food with his disciples. Four times they saw his
empty tomb, and twice he showed them his crucifixion scars. He literally
exhausted the ways it is possible to prove that he rose bodily from the
grave. No event in the ancient world has more eyewitness verification than
does the resurrection of Jesus (see Resurrection, Evidence for).
What is more amazing about the resurrection is the fact that both the Old
Testament and Jesus predicted that he would rise from the dead. This
highlights the evidential value of the resurrection of Christ in a unique
way.
Old Testament prediction of the resurrection. Jewish prophets predicted the
resurrection in specific statements and by logical deduction. The apostles
applied specific Old Testament texts to the resurrection of Christ (Ps. 2:7;
cf. Heb. 1:5 and Acts 13:33). Peter says that, since we know that David died
and was buried, he must have been speaking of the Christ when he said, "you
will not abandon me to the grave, nor will you let your Holy One see decay"
(Ps. 16:8-11, quoted in Acts 2:25-31). No doubt Paul used this and similar
passages in the Jewish synagogues when "he reasoned with them from the
Scriptures, explaining and proving that the Christ had to suffer and rise
from the dead" (Acts 17:2-3).
Also, the Old Testament teaches the resurrection by logical deduction. There
is clear teaching that the Messiah was to die (cf. Ps. 22; Isa. 53) and
equally evident teaching that he is to have an enduring political reign from
Jerusalem (Isa. 9:6; Dan. 2:44; Zech. 13:1). There is no viable way to
reconcile these two teachings unless the Messiah who dies is raised from the
dead to reign forever. There is no indication in the Old Testament of two
Messiahs, one suffering and one reigning, as some Jewish scholars have
suggested. References to the Messiah are always in the singular (cf. Isa.
9:6; 53:1f.; Dan. 9:26). No second Messiah is ever designated.
Yet Jesus had begun no reign when he died. Only by his resurrection could
the prophecies of a Messianic kingdom be fulfilled.
Jesus' prediction of his resurrection. On several occasions Jesus also
predicted his resurrection from the dead. In the earliest part of his
ministry, he said, "Destroy this temple, [of my body] and I will raise it
again in three days" (John 2:19, 21). In Matthew 12:40, he said, "as Jonah
was three days and nights in the belly of a huge fish, so the Son of Man
will be three days and nights in the heart of the earth." To those who had
seen his miracles and stubbornly would not believe, he said, "A wicked and
adulterous generation asks for a miraculous sign! But none will be given it
except the sign of the prophet Jonah" (Matt. 12:39; 16:4). After Peter's
confession, "he then began to teach them that the Son of Man must suffer
many things . . . and that he must be killed and after three days rise
again" (Mark 8:31). This became a central part of his teaching from that
point until his death (Matt. 27:63; Mark 14:59). Further, Jesus taught that
he would raise himself from the dead, saying of his life, "I have authority
to lay it down and I have authority to take it up again" (John 10:18).
Philosopher of science Karl Popper argued that, whenever a "risky
prediction" is fulfilled, it counts as confirmation of the theory that
predicted it. If so, then the fulfillment of Jesus' prediction of his own
resurrection is confirmation of his claim to be God. For what could be
riskier than predicting your own resurrection? If a person will not accept
these lines of evidence as support of Christ's truth claim, then he has a
bias that will not accept anything as evidence.
Summary. Jesus claimed to be God and proved it by a convergence of three
unprecedented sets of miracles: fulfilled prophecy, a miraculous life, and
his resurrection from the dead. This unique convergence of supernatural
events confirms his claims to be God in human flesh. It also answers David
Hume's objection that, since all miracles have similar claims, their proof
claims are mutually canceling. Not all religions have like miracle claims.
Only in Christianity does its leader claim to prove to be God by a
convergence of unique supernatural events such as Jesus offered (see Christ,
Uniqueness of). Hence, only Christ is miraculously confirmed to be God and,
by virtue of that, to be believed in whatever he teaches as true.
Sources
F. F. Bruce, and W. J. Martin, "Two Laymen on Christ's Deity," CT
J. Buell, et al., Jesus: God, Ghost or Guru?
N. L. Geisler, Christian Apologetics
--- and A. Saleeb, Answering Islam
C. Hodge, Systematic Theology, Vol. 1, chapter 8
H. W. Hoehner, Chronological Aspects of the Life of Christ
C. S. Lewis, Mere Christianity
J. McDowell and B. Larson, Jesus: A Biblical Defense of His Deity
R. Rhoads, Christ Before the Manger
P. W. Stoner, Science Speaks
B. . Warfield, The Person and Work of Christ
CT Christianity Today
(Geisler, Norman L.: Baker Encyclopedia of Christian Apologetics. Grand
Rapids, Mich. : Baker Books, 1999 (Baker Reference Library), S. 129)
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| User: "Sam Taylor" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
20 Aug 2007 09:55:53 PM |
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A Philosophical Defense of the Trinity. The doctrine of the Trinity cannot
be proven by human reason; it is only known because it is revealed by
special revelation ). However, just because it is beyond reason
does not mean that it goes against reason. It is not irrational or
contradictory, as many critics believe.
Oh a SPECIAL REVELATION huh?
WOW.
like the mormons with their apostles?
Then Why are men teaching what supposed to come by a "SPECIAL
REVELATION"?
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| User: "Sam Taylor" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
20 Aug 2007 10:00:55 PM |
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Trinity simply means "triunity." God is not a simple unity; there is
plurality in his unity. The Trinity is one of the great mysteries of the
Christian Faith. Unlike an antinomy or paradox, which is a logical
contradiction, the Trinity goes beyond reason but not against reason. It is
known only by divine revelation, so the Trinity is not the subject of
natural theology but of revelation.
The Basis for the Trinity. While the word Trinity does not occur
t in the Bible. The logic of the doctrine of the
Then how can IT be the basis of Salvation?
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| User: "Glenn" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
20 Aug 2007 07:58:50 PM |
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Carl wrote:
"Providing Christians with a comprehensive reference ...
Christians have a comprehensive reference... It is called "The Bible."
Allow me to ask you a question:
"Is the deity of Christ clearly taught in The Bible?"
If so, will you tell me how denying the false doctrine of a triune god
is in any way related to the Deity of Christ?
If the Deity of Christ is NOT clearly taught in the Bible, then how does
the doctrine of a triune god affirm His Deity?
A Scriptural Doctrine of God
http://tinyurl.com/2lw6ev
Glenn
His witness
--
http://www.xprt.net/~servitum/
Note, the site at xprt.net will close 1Sept07 and open as
www.thelittlebookopened.org [Key words:] "The Little Book";
Glenn McClary, servitum, gaedhealic, oldwetdog
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| User: "colp" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
20 Aug 2007 11:56:07 PM |
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On Aug 21, 12:03 pm, "Carl" <sai...@nettally.com> wrote:
Trinity
from Baker Encyclopedia of Christian Apologetics
Trinity simply means "triunity." God is not a simple unity; there is
plurality in his unity. The Trinity is one of the great mysteries of the
Christian Faith. Unlike an antinomy or paradox, which is a logical
contradiction, the Trinity goes beyond reason but not against reason. It is
known only by divine revelation, so the Trinity is not the subject of
natural theology but of revelation.
In other words, it's a fallacy.
The Basis for the Trinity. While the word Trinity does not occur there, the
concept is clearly taught in the Bible. The logic of the doctrine of the
Trinity is simple. Two biblical truths are evident in Scripture, the logical
conclusion of which is the Trinity:
1. There is one God.
False. The KJV translates Elohim as 'God', 'god', 'gods', and
'angels'.
Genesis 1
1: In the beginning God ( ) created the heaven and the earth.
Exodus 7
1: And YHWH said unto Moses, See, I have made thee a god ( ) to
Pharaoh: and Aaron thy brother shall be thy prophet.
Psalms 8
5: For thou hast made him a little lower than the angels ( ), and
hast crowned him with glory and honour.
Psalms 82
6: I have said, Ye [are] gods ( ); and all of you [are] children
of the most High.
2. There are three distinct persons who are God: Father, Son, and Holy
Spirit.
False. The Spirit of Elohim is not the same as Elohim (Genesis 1).
Also there is no reason why Elohim cannot consist of more than three
distinct beings.
One God. The central teaching of Judaism called the Shema proclaims: "Hear,
O Israel: The Lord our God, the Lord is one" (Deut. 6:4).
Equivocation. YHWH is not the same as Elohim.
Three strikes and you are out.
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| User: "Bible Bob" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
21 Aug 2007 05:45:22 PM |
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On Mon, 20 Aug 2007 21:56:07 -0700, colp <colp@solder.ath.cx> wrote:
On Aug 21, 12:03 pm, "Carl" <sai...@nettally.com> wrote:
Trinity
from Baker Encyclopedia of Christian Apologetics
Trinity simply means "triunity." God is not a simple unity; there is
plurality in his unity. The Trinity is one of the great mysteries of the
Christian Faith. Unlike an antinomy or paradox, which is a logical
contradiction, the Trinity goes beyond reason but not against reason. It is
known only by divine revelation, so the Trinity is not the subject of
natural theology but of revelation.
In other words, it's a fallacy.
The Basis for the Trinity. While the word Trinity does not occur there, the
concept is clearly taught in the Bible. The logic of the doctrine of the
Trinity is simple. Two biblical truths are evident in Scripture, the logical
conclusion of which is the Trinity:
1. There is one God.
False. The KJV translates Elohim as 'God', 'god', 'gods', and
'angels'.
Genesis 1
1: In the beginning God ( ) created the heaven and the earth.
Exodus 7
1: And YHWH said unto Moses, See, I have made thee a god ( ) to
Pharaoh: and Aaron thy brother shall be thy prophet.
Psalms 8
5: For thou hast made him a little lower than the angels ( ), and
hast crowned him with glory and honour.
Psalms 82
6: I have said, Ye [are] gods ( ); and all of you [are] children
of the most High.
2. There are three distinct persons who are God: Father, Son, and Holy
Spirit.
False. The Spirit of Elohim is not the same as Elohim (Genesis 1).
Also there is no reason why Elohim cannot consist of more than three
distinct beings.
One God. The central teaching of Judaism called the Shema proclaims: "Hear,
O Israel: The Lord our God, the Lord is one" (Deut. 6:4).
Equivocation. YHWH is not the same as Elohim.
Three strikes and you are out.
Colp,
Nope. Elohim is plural to denote majesty; not two gods. In the same
verse shamayim is plural. Then in the next verse panim is plural
twice and mayim is also plural. The "im" ending has to do the size of
one and does not mean two.
Elohim means god, but may be used in the sense of God, god, or gods
depending on the context. It is the context a word is used in that
determines its meaning. Not a Lexicon or Concordance or an article
written by somebody. For example:
Gen 1:1 KJV
In the beginning God created the heaven and the earth.
God is defined by the context as the Creastor in relationship to the
creation as the Creator. Thats how the word of God defines itself.
What is the heavens (plural in Hebrew)? It is what God created. What
is the earth (singular)? It is what God created. What is "in
beginning" it is when the heavens and earth were created, the point
when "time" came to be. Time affects the creation; not the Creator
who is not subject the ages and dispensations of time.
With all due respect to you; I notice that you use "YHWH" in lieu of
Jehovah. You mentioned the Aramaic text in another post. If we were
using the the Peshitta text we would read "Yeshua" instead of "Jesus".
If reading Greek we would read "Iesous". Here's the real deal' God
and Jesus both know what their names are and know what we mean when we
use whatever name we use. God authorized it when he had the New
Testament written in Greek and gave the word "Iesous" which He knew
would be translated into "Jesus" in English and other words in other
languages. It is no more loving or intelligent to call God "YHWH"
than it is to call Him Jehovah because the sense of the two are the
same.
I have seen one individual ridicule the apostle Paul for using the
Greek word for Jesus in the Greek New Testament. This persons
religion had blinded him to the truth that God gave Paul the words to
use. If "Iesous" or "Jesus" is good enough for God, it ought to be
good enough for us.
I am not speaking about you, but I see people play that word game to
show people how smart they are. What it really shows is that they do
not know the heart of God. God is not their Father. He is a tyrant
that would murder them for spelling His name wrong.
BB
http://www.biblebob.net
Nothing so completely baffles one who is full of trick and duplicity
himself, than straightforward and simple integrity in another.
Charles Caleb Colton, author and clergyman (1780-1832)
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| User: "colp" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
21 Aug 2007 07:27:18 PM |
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On Aug 22, 10:45 am, Bible Bob <bible...@saintly.com> wrote:
On Mon, 20 Aug 2007 21:56:07 -0700, colp <c...@solder.ath.cx> wrote:
On Aug 21, 12:03 pm, "Carl" <sai...@nettally.com> wrote:
Trinity
from Baker Encyclopedia of Christian Apologetics
Trinity simply means "triunity." God is not a simple unity; there is
plurality in his unity. The Trinity is one of the great mysteries of the
Christian Faith. Unlike an antinomy or paradox, which is a logical
contradiction, the Trinity goes beyond reason but not against reason. It is
known only by divine revelation, so the Trinity is not the subject of
natural theology but of revelation.
In other words, it's a fallacy.
The Basis for the Trinity. While the word Trinity does not occur there, the
concept is clearly taught in the Bible. The logic of the doctrine of the
Trinity is simple. Two biblical truths are evident in Scripture, the logical
conclusion of which is the Trinity:
1. There is one God.
False. The KJV translates Elohim as 'God', 'god', 'gods', and
'angels'.
Genesis 1
1: In the beginning God ( ) created the heaven and the earth.
Exodus 7
1: And YHWH said unto Moses, See, I have made thee a god ( ) to
Pharaoh: and Aaron thy brother shall be thy prophet.
Psalms 8
5: For thou hast made him a little lower than the angels ( ), and
hast crowned him with glory and honour.
Psalms 82
6: I have said, Ye [are] gods ( ); and all of you [are] children
of the most High.
2. There are three distinct persons who are God: Father, Son, and Holy
Spirit.
False. The Spirit of Elohim is not the same as Elohim (Genesis 1).
Also there is no reason why Elohim cannot consist of more than three
distinct beings.
One God. The central teaching of Judaism called the Shema proclaims: "Hear,
O Israel: The Lord our God, the Lord is one" (Deut. 6:4).
Equivocation. YHWH is not the same as Elohim.
Three strikes and you are out.
Colp,
Nope. Elohim is plural to denote majesty; not two gods.
Wrong. Elohim is translated as 'gods' in Exodus 20:3
Thou shalt have no other elohim before me.
Exodus 20:3
In the same
verse shamayim is plural.
Yes, heavens is plural.
Then in the next verse panim is plural twice
Not in Genesis 1:2 it isn't. There's no mem after the yod in either
case.
and mayim is also plural.
Yes, waters is also plural.
The "im" ending has to do the size of
one and does not mean two.
What is that supposed to mean?
Elohim means god, but may be used in the sense of God, god, or gods
depending on the context.
Elohim is unusual because it is a plural word that can be used in a
singular sense.
It is the context a word is used in that
determines its meaning. Not a Lexicon or Concordance or an article
written by somebody. For example:
Gen 1:1 KJV
In the beginning God created the heaven and the earth.
Here Elohim is used in a singular sense because the verb bara is
singular.
God is defined by the context as the Creastor in relationship to the
creation as the Creator.
Verse 1 describes a group acting as a single entity.
Verses 26 & 27 also describe a group acting as a single entity, but
refer to the individuals of that group as "us", and indicate that both
genders are represented within the group.
Thats how the word of God defines itself.
What is the heavens (plural in Hebrew)? It is what God created. What
is the earth (singular)? It is what God created. What is "in
beginning" it is when the heavens and earth were created, the point
when "time" came to be. Time affects the creation; not the Creator
who is not subject the ages and dispensations of time.
With all due respect to you; I notice that you use "YHWH" in lieu of
Jehovah.
It's the closest possible rendering of the tetragrammaton in English
that I know of. It avoids issues of mispronunciation.
You mentioned the Aramaic text in another post. If we were
using the the Peshitta text we would read "Yeshua" instead of "Jesus".
If reading Greek we would read "Iesous".
The texts are mans record of the historical figure who was originally
named Yahshuah/Yeshua (some sources say Yahushuah). I use his given
name because of the value given to names in the Tanak and because the
issue of identity among deities can be complex.
Here's the real deal' God
and Jesus both know what their names are and know what we mean when we
use whatever name we use.
That is your deal - it's nothing to do with me. Perhaps they know that
you don't want to rock the boat by using their true names.
God authorized it when he had the New
Testament written in Greek and gave the word "Iesous" which He knew
would be translated into "Jesus" in English and other words in other
languages.
So did he authorize the council of Nicea as well? Saying 'God did it'
isn't a particularly rational explanation for Christian history.
It is no more loving or intelligent to call God "YHWH"
than it is to call Him Jehovah because the sense of the two are the
same.
Using an empty or false name goes against the sense of the third
commandment.
I have seen one individual ridicule the apostle Paul for using the
Greek word for Jesus in the Greek New Testament. This persons
religion had blinded him to the truth that God gave Paul the words to
use.
Paul wasn't a real apostle - there were never more than 12. He
repeatedly changed the meaning of scripture that he quoted, either
through adding his own words to the original text or by conflating the
context of separate verses.
http://solder.ath.cx/pages/paul.html
If "Iesous" or "Jesus" is good enough for God, it ought to be
good enough for us.
What makes you think that the name of "Iesous" or "Jesus" is good
enough?
I am not speaking about you, but I see people play that word game to
show people how smart they are. What it really shows is that they do
not know the heart of God. God is not their Father. He is a tyrant
that would murder them for spelling His name wrong.
Word games, particularly equivocation, can be used as a vehicle of
fraud. By using a name or word that cannot be misinterpreted one
minimizes the risk of being a party to such fraud.
.
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| User: "Bible Bob" |
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| Title: Re: Trinity/Deity Of Jesus Christ |
21 Aug 2007 11:24:57 PM |
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On Tue, 21 Aug 2007 17:27:18 -0700, colp <colp@solder.ath.cx> wrote:
On Aug 22, 10:45 am, Bible Bob <bible...@saintly.com> wrote:
On Mon, 20 Aug 2007 21:56:07 -0700, colp <c...@solder.ath.cx> wrote:
On Aug 21, 12:03 pm, "Carl" <sai...@nettally.com> wrote:
Trinity
from Baker Encyclopedia of Christian Apologetics
Trinity simply means "triunity." God is not a simple unity; there is
plurality in his unity. The Trinity is one of the great mysteries of the
Christian Faith. Unlike an antinomy or paradox, which is a logical
contradiction, the Trinity goes beyond reason but not against reason. It is
known only by divine revelation, so the Trinity is not the subject of
natural theology but of revelation.
In other words, it's a fallacy.
The Basis for the Trinity. While the word Trinity does not occur there, the
concept is clearly taught in the Bible. The logic of the doctrine of the
Trinity is simple. Two biblical truths are evident in Scripture, the logical
conclusion of which is the Trinity:
1. There is one God.
False. The KJV translates Elohim as 'God', 'god', 'gods', and
'angels'.
Genesis 1
1: In the beginning God ( ) created the heaven and the earth.
Exodus 7
1: And YHWH said unto Moses, See, I have made thee a god ( ) to
Pharaoh: and Aaron thy brother shall be thy prophet.
Psalms 8
5: For thou hast made him a little lower than the angels ( ), and
hast crowned him with glory and honour.
Psalms 82
6: I have said, Ye [are] gods ( ); and all of you [are] children
of the most High.
2. There are three distinct persons who are God: Father, Son, and Holy
Spirit.
False. The Spirit of Elohim is not the same as Elohim (Genesis 1).
Also there is no reason why Elohim cannot consist of more than three
distinct beings.
One God. The central teaching of Judaism called the Shema proclaims: "Hear,
O Israel: The Lord our God, the Lord is one" (Deut. 6:4).
Equivocation. YHWH is not the same as Elohim.
Three strikes and you are out.
Colp,
Nope. Elohim is plural to denote majesty; not two gods.
Wrong. Elohim is translated as 'gods' in Exodus 20:3
Thou shalt have no other elohim before me.
Exodus 20:3
LOL! No. No. No. Elohim occurs 2601 times in the OT. The "form" of
the word is plural. It is plural in number but used in the singular
or plural depending on the context. Let me explain this to you. There
are different figures of speech that affect the sense of words. figure
can be divided into three major classes; figures of omission, figures
of addition, and figures of change. For example, the figure Heterosis
of Noun Plural for the Singular is the use of a plural noun for the
singular. This is so when great excellence or magnitude is denoted so
that our attention is called to the importance of the thing or matter
concerning which the statement is made. for example, in the Hebrew
the word "bloods" is used in Gen 4:10 for much blood. In the English
we read blood singular; but in Hebrew it is plural. Figures of speech
are visible in the Hebrew or Greek; not always in the English
versions.
The bottom line is that the context tells you what he word means. You
didn't realy think that I would fall for that did you? Switching
"elohim" for "gods"? Here is what the verse says.
Exo 20:3 KJV
Thou shalt have no other gods before me.
That language is called English. It is a translation of the Hebrew
and it would have been more proper to leave "gods" in place and insert
[Heb. elohim] to denote that "gods" was translated from "elohim". You
defeated your own argument using English to prove the meaning of a
Hebrew word. Do you understand what I mean? You use Hebrew to define
Hebrew. When I used Genesis 1:1 to define God for you, I used
English. When I explained to you how the "im" suffix is applied to
many Hebrew words that are singular in meaning but plural in form I
used the Hebrew words. A word is defined by the context in which it
is used, always. Forget Concordances and Lexicons because the word of
God is its own dictionary, lexicon, and concordance all rolled into
one.
I am writing an article on the usages of the word pneuma in the New
Testament. I'll let you know when it is available on my web site
because it will give you some pretty good tips and shortcuts. I wrote
these articles for teens and use Microsoft Word Grammar Checker to
dumb them down to the 9th grade level (not saying you are dumb only
that I have made learning some research principles simple to
understand).
In the same
verse shamayim is plural.
Yes, heavens is plural.
Then in the next verse panim is plural twice
Not in Genesis 1:2 it isn't. There's no mem after the yod in either
case.
Yes it is. The Hebrew word panyim or panim is always plural but
always translated in the singular. Even Strong's Concordance will
tell you that:
paniym
paw-neem'
Plural (but always used as a singular) ...
What are you reading from? I have an 1897 edition of a Hebrew
Interlienar by Berry?
and mayim is also plural.
Yes, waters is also plural.
The "im" ending has to do the size of
one and does not mean two.
What is that supposed to mean?
The plural suffix denotes majesty and immensity. God is majestic and
immeasurable, so also the waters, and the heavens. At the time of
Genesis 1:2 the waters contained the materials for the earth and
things above the earth. It was a huge frozen mass of water containing
everything that would be needed to make the planet habitable except
life which would be created on the 5th day and spirit on the 6th day.
So these words are used not just to show the catastrophic state that
the earth had fallen into but also the vast resources in the earth and
since it was so great it illustrates the power of the spirit that
started the earth in its orbit, etc, etc.
Elohim means god, but may be used in the sense of God, god, or gods
depending on the context.
Elohim is unusual because it is a plural word that can be used in a
singular sense.
Exactly.
It is the context a word is used in that
determines its meaning. Not a Lexicon or Concordance or an article
written by somebody. For example:
Gen 1:1 KJV
In the beginning God created the heaven and the earth.
Here Elohim is used in a singular sense because the verb bara is
singular.
Actually it is "God" that is singular and it is in the singular sense
because the editors wrote it that way. "Elohim has plural
morphological form in Hebrew, but it is used with singular verbs and
adjectives in the Hebrew text when the particular meaning of the God
of Israel (a singular deity) is traditionally understood. Thus the
very first words of the Bible are breshit bara Elohim, where bara is a
verb inflected as third person singular masculine perfect. If Elohim
were an ordinary plural word, then the plural verb form bar'u would
have been used in this sentence instead. Such plural grammatical forms
are in fact found in cases where Elohim has sema | | | | |
