Trinitarianism and causality: The begotten-not-made distinction in the eastern pro-Nicenes

One of the major topics that I have explored on this blog is the doctrine known as the Monarchy of God the Father (MGF). One of the key elements of this doctrine is the causality of the Son of God from God the Father. This aspect of MGF is found in the OT, NT, early Church Fathers, and is explicitly delineated in the Nicene Creed (325). Supporters of the Nicene Creed were faced with the difficult task of affirming the causality of the Son of God from the Father—along with His full divinity—whilst denying that He was created.

Over the weekend, I discovered an excellent article written by Dr. Nathan Jacobs* [link] that explores the pro-Nicene defense of the causality of the Son by ‘the Eastern fathers'—a defense that is a very important element of the ‘Eastern pro-Nicene metaphysics’. The following is the abstract from the article:

The Nicene-Constantinopolitan profession that the Son of God is begotten, not made, presents the tension that the Son is caused by God but not created. This claim was a point of controversy in the semi-Arian and Eunomian/Anomean disputes of the fourth century. The latter argued that unoriginateness is central to divinity. Hence, the Son, being originate, cannot be of the same nature as the Father. Some philosophers of religion today echo this same conclusion. In this essay, I show, contrary to both ancient and modern critics of the begotten-not-made distinction, that the Eastern fathers offer clear differences between begetting and creating, which clarify why the distinction is cogent and necessary within their metaphysics.

Hope to hear from folk who take the time to read Jacobs robust contribution.

 

Grace and peace,

David

*NATHAN A. JACOBS, Ph.D. is Scholar in Residence of Philosophy and Religion in the Religion in the Arts in Contemporary Culture Program based in Vanderbilt University Divinity School. He was previously Visiting Scholar and Lecturer of Philosophy at University of Kentucky. He holds advanced degrees in Philosophy, Historical Theology, Systematic Theology, Church History, and Fine Art.