Terminology: trinitarianism, unitarianism, monotheism, polytheism...

Over the last few weeks, I have been in one of my 'reading modes', spending hours each day researching the issue of terminology concerning theology proper—i.e. the doctrine of God. My last post touched on the issue of 'dueling definitions' concerning unitarianism and trinitarianism. Informed discussions concerning unitarianism and trinitarianism should also include an in depth examination of the following labels/terms: monotheism, polytheism, henotheism, monolatry, triune, trinity, tritheism, modalism, monarchianism, adoptionism, Arianism, homoian, homoousian, homoiousian, monoousian, anhomoian, divine, divinity, Godhead, being, nature, essence, substance, person, ousia, hypostasis, prosopon, autotheos, el, eloah, elohim, adonai, the tetragrammaton, et al.

I suspect most folk think that the definitions for many of the above labels/terms are 'set in stone'; however, such is not the case—especially so when one attempts to classify the various theological systems of individuals, sects and religions throughout history. For instance, Arianism has been termed by many as unitarian, while some say it is polytheistic. John Calvin has been called a tritheist by some folk, but a modalist by others. The list of such contrasts can be multiplied into dozens of examples. Hope to write much more on such issues in the near future...

For now, whilst my research continues, I would like to share links to two works I have recently read—and are germane—first, a dissertation by Gordon Allen Carle, titled:

Alexandria in the Shadow of the Hill Cumorah: A Comparative Historical Theology of The Early Christian and Mormon Doctrines of God [LINK] 

The following is the abstract from the dissertation:

This work is a comparative study of the theological and historical development of the early Christian (Pre-Nicene) and Mormon doctrines of God. For the Christian tradition, I follow a detailed study of the apostolic period, followed by the apologetical period, and then conclude with the pre-Nicene up to around 250 C.E. For the Mormon tradition, I cover the period beginning with the establishment of the Mormon Church in 1830 and conclude with its official doctrinal formulation in 1916. I begin this work with a chronological examination of the development of the Mormon doctrine of God, commencing with Joseph Smith's translation of the Book of Mormon and concluding with his revelations and additional translations of those books that make up the Pearl of Great Price. I then examine Brigham Young's single theological contribution, followed with the speculative contributions of Parley P. Pratt, Orson Pratt, John A. Widtsoe, B. H. Roberts, and concluding with James E. Talmage. This section covers chapters two through four. In chapters five through seven, I examine the theological contributions of Ignatius of Antioch, then Theophilus of Antioch, and conclude my study with the theological contributions of Origen of Alexandria. For the Christian tradition, I trace the development of the pre-Nicene theologians' struggle to explicate the theological and philosophical implications regarding the divinization of Christ within the context of monotheism. At the end of chapters five through seven I include a succinct, comparative study of each father's doctrine with Mormon doctrine. This work will also address the major theological and historical factors that influenced both the Mormon and traditional Christian doctrines of God. Further, I contrast both theological systems and discuss their basic differences and similarities. My conclusion is that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist. The Mormon theological system rests upon a materialistic and monistic conception of reality, whereas traditional Christianity's system rests upon a dualistic conception of reality. In Mormon materialism , the Trinity is divided as individuated Gods; in Christian transcendence, the unity of God may only be maintained, while acknowledging the separate existences of the Persons, if the nature of God is understood as an incorporeal substance.

Carle's, conclusion "that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist", is not a novel one, but the research which leads him to this conclusion is the most exhaustive I have yet to read. [For a number of related papers which delve into the absolutist vs. finitist distinction see this Google search]

The second contribution is a thesis by Anthony R. Meyer titled:

The Divine Name in Early Judaism: Use and Non-Use in Aramaic, Hebrew, and Greek [LINK]

Note the following abstract:

During the Second Temple period (516 BCE–70 CE) a series of developments contributed to a growing reticence to use the divine name, YHWH. The name was eventually restricted among priestly and pious circles, and then disappeared. The variables are poorly understood and the evidence is scattered. Scholars have supposed that the second century BCE was a major turning point from the use to non-use of the divine name, and depict this phenomenon as a linear development. Many have arrived at this position, however, through only partial consideration of currently available evidence. The current study offers for the first time a complete collection of extant evidence from the Second Temple period in Aramaic, Hebrew, and Greek in order answer the question of how, when, and in what sources the divine name is used and avoided. The outcome is a modified chronology for the Tetragrammaton’s history. Rather than a linear development from use to avoidance, the extant evidence points to overlapping use and non-use throughout most of the Second Temple period.

Those folk who share my interest in the history of God's unique name, will greatly appreciate this exhaustive work.

Back to my studies...

Grace and peace,

David