Aquinas and the doctrine of the Trinity: deification

One of the most powerful arguments employed by a number of the early Church Fathers for the divinity of Jesus Christ, the Son of God, was the doctrine of deification—i.e. if Jesus Christ was not God, he could not truly 'save' mankind through deification.

Perhaps the most famous example of this doctrine was from the pen of Athanasius:

For He was made man that we might be made God. (Athanasius - De Incarnation, 54; NPNF, second series, 4.65). [For more than 100 examples from the CFs, see THIS THREAD.]

Aquinas was a serious student of the Church Fathers, and retained the doctrine of deification in his thought. Note the following:

1459 The word "God" is also used in three senses. Sometimes it signifies the divine nature itself, and then it is used only in the singular: "Hear, O Israel: The Lord our God is one Lord" (Deut 6:4). At other times it is taken in a denominative sense: in this way idols are called gods: "All the gods of the peoples are idols" (Ps 96:5). And sometimes someone is called a god because of a certain participation in divinity, or in some sublime power divinely infused. In this way, even judges are called gods in Scripture: "If the thief is not known, the owner of the house shall be brought to the gods," that is, to the judges [Ex 22:8]; "You shall not speak ill of the gods," that is, of the rulers [Ex 22:28]. This is the way the word "god" is taken here, when he says, I said, you are gods, i.e., you share in some divine power superior to the human.

1460 Then when he says, If he called them gods to whom the word of God came, he shows the meaning of the authority he cited. This was like saying: He called them gods because they participated in something divine insofar as they participated in God's word, which was spoken to them. For due to God's word a person obtains some participation in the divine power and purity: "You are already made clean by the word which I have spoken to you" (15:3); and in Exodus (c 34) we read that the face of Moses shone when he heard the words of the Lord.

From what has been said above, one might argue in this way: It is clear that a person by participating in the word of God becomes god by participation. But a thing does not become this or that by participation unless it participates in what is this or that by its essence: for example, a thing does not become fire by participation unless it participates in what is fire by its essence. Therefore, one does not become god by participation unless he participates in what is God by essence. Therefore, the Word of God, that is the Son, by participation in whom we become gods, is God by essence. But our Lord, rather than argue so profoundly against the Jews, preferred to argue in a more human way. He says, and scripture cannot be broken, in order to show the irrefutable truth of Scripture: "O Lord, your word endures forever" [Ps 118:89]. (Commentary on the Gospel of John.)

Like so many of the Church Fathers before him, Aquinas argues that, "The Word of God, that is the Son", must be God, for if He is not God, then redeemed mankind could not become "Gods" (i.e. Sons of God).

More later, the Lord willing...

Grace and peace,

David

Aquinas and the doctrine of the Trinity: introduction and resources

Back on April 7, 2013, I called into question Drake Shelton's attempt to identify Thomas Aquinas' doctrine of the Trinity as Sabellian (link to the thread).

Because of my respect for Drake, since that post, I have been reading a great deal of Aquinas' writings on the doctrine of the Trinity (as time has allowed), to determine if I might have possibly been wrong in my assessment. My studies are still continuing, but I would like to share some of my reflections on the material I have read up to this point. Before I delve into this topic in upcoming threads (the Lord willing), I would like to provide interested readers with links to some important Aquinas online sources concerning his doctrine of the Trinity.

Summa Theologica - Questions 27-43

Summa Contra Gentiles - Book 4, Chapters 1-26

De Potentia - Questions 7-10

Commentary on the Gospel of John (Scattered throughout this commentary are numerous reflections on the doctrine of the Trinity and a number of its opponents.)

Sincerely hope that interested readers will take the time to look into the above resources before I begin my own musings (hopefully early next week, the Lord willing).

Grace and peace,

David

An upturn in blogging, the Lord willing

This past summer was certainly one of the busiest, and trying, for me that I can remember. The death of my wife's mom, hospitalization of my father, and a large flow of family and friends visiting allowed little time for blogging. But, summer is now over, and I have been rejuvenated by a cruise to Alaska with my wife at the end of September. So, the Lord willing—for better or worse—I plan to be blogging more in the upcoming weeks.

[The following is a picture of yours truly in the art gallery of the ship I was on.]

Grace and peace,

David

"The Lord God" and "the Almighty" in the NT: two more titles reserved for God the Father alone

In past threads here at AF (see especially the early threads under the Monarchy of God the Father label), I have presented solid, irrefutable evidence(s) that certain theological titles used in the New Testament have been reserved for God the Father alone—e.g. "one God", "the only true God", "the only God", "the only wise God" and "the God of Abraham, Isaac and Jacob"—I would now like to add two more: "the Almighty" and "the Lord God".

The phrase/title "the Almighty" (Greek: ὁ παντοκράτωρ) is used only 10 times in the NT, and all but one, are found in the Book of Revelation: 2 Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22.

As for the phrase/title "the Lord God" (Greek: κύριος ὁ θεὸς), it is found only 12 times in the NT: Mark 12:29; Luke 1:32; 1:68; Acts 2:39; 3:22; Rev. 1:8; 4:8; 18:8; 19:6; 21:22; 22:5, 6.

I find it interesting that the two phrases/titles are found together in 4 of the above verses: Rev. 1:8; 4:8; 19:6; 21:22. Of note in particular, is Rev. 21:22, where we read:

And I saw no temple therein: for the Lord God the Almighty, and the Lamb, are the temple thereof. (ASV) (Greek: Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν, καὶ τὸ ἀρνίον.)

In the above verse, we have a distinction being made between two separate persons: "the Lord God the Almighty" and "the Lamb"; the former being God the Father, and the latter Jesus Christ, the Son of God.

Now, some commentators have attempted to designate Jesus Christ as the person who is speaking in Rev. 1:8, but this is a huge 'stretch'. Please note the following:

To the "amen" of Christ and the community is added the direct voice of κύριος ὁ θεὁς (kyrios ho theos, the Lord God). Only here and in 21:5-6 does God speak directly... (Dr. Grant R. Osborne, Baker Exegetical Commentary of the New Testament - Revelation, p. 71.)

In footnote #31 on the same page, Dr. Osborne adds:

While some (Walvoord 1966: 40; perhaps Carid 1966: 19) have argued that this is Christ rather than the Father (due to the centrality of Christ in the context), the use of OT designations for God ("LORD of Hosts" was a favorite OT title) and the repetition of the title for God in v. [sic; v. should read ch.] 4 make it more likely this refers to God the Father.

Only here [Rev. 1:8] and in 21:5 does God [the Father] himself speak. (Dr. Robert H. Mounce, The Book of Revelation, p. 73.)

A careful distinction should be drawn between the Father as κύριος ὁ θεὁς (= Yahweh Elohim*)—a designation never used of Christ in the NT—and Christ as ὁ κύριός μου καὶ ὁ θεός μου. While distinct from Yahweh, Christ shares his status and his nature. (Dr. Murray J. Harris, Jesus as God, footnote 86, p. 123.)

Grace and peace,

David

*I have transliterated the Hebrew found in the original.

God is Light: A profound convergence of Biblical and Qur'anic thought

I have been 'sitting on' this post for a few months now, being a bit reticent to publish it; but recent events have now compelled me to do so. I suspect that it will be a bit controversial for a number of my readers, but I sincerely hope that those who take the time to read it, will do so with as much objectivity as they can muster. Here goes...

In the Bible we read: "God is light, and in him is no darkness at all." (1 John 1:5b - ASV)

And from the Qur'an: "God is the light of the heavens and the earth." (Surah 24:35a - Maulana Wahiduddin Khan)

This attribution of the term "light"—in both the Bible and the Qur'an—to the One, Supreme, True God, is a reference to His very being/essence. Note the following scholarly references which support this important motif (I have selected only a few from a list of dozens):

"God is light." John formulates short statements that describe God's nature. In other places he says, "God is spirit" (John 4:24) and "God is love" (1 John 4:16). Here, in verse 5, he reveals God's essence in a short statement of three words: "God is light." (Simon J. Kistemaker, James and I-III John, 1986, p. 242.)

The very being of God is absolute light. (R.C.H. Lenski, The Interpretation of I and II Epistles of Peter, the three Epistles of John and the Epistle of Jude, 1966, p. 384.)

God is light, i.e., God's nature is light = absolute holiness and truth (comp. iv. 8; Gospel of John iv. 24). (J.E. Huther, Meyer's Critical and Exegetical Handbook to the General Epistles of James, Peter, John and Jude, 1980 reprint, pp. 480, 481.)

In the inanimate world, light is the most common and the most theologically important image of God. John virtually defines God when he says, "God is light; in him there is no darkness at all" (1 John 1:5). (John M. Frame, The Doctrine of God, 2002, p. 376.)

The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah. (Abdullah Ysuf Ali, The Meaning of the Holy Qur'an, 1993, p. 876.)

Al-Nur—Light—is the visible one by whom everything is made visible, for what is visible in itself and makes other things visible is called light'. In the measure that existence is opposed to non-existence, what is visible cannot but be linked to existence, for no darkness is darker than non-existence. What is free from the darkness of non-existence, and even from the possibility of non-existence, who draws everything from the darkness of non-existence to the manifestation of existence, is worthy of being named light. Existence is a light streaming to all things from the light of His essence, for He is the light of the heavens and the earth. And as there is not an atom of the light of the sun which does not by itself lead one to the existence of the sun which illuminates it, so there is not a single atom from the existents of the heavens and the earth and what lies between them which does not lead one by the very possibility of its existence to the necessary existence who brings them into being. (Al-Ghazali, The Ninety-Nine Beautiful Names of God, trans. David B. Burrell and Naih Daher, 1992, 1997, p. 145.)

"God is the light of the Heavens and of the Earth . . ." (XXIV, 35). For, to those who have understood the true meaning, light is being, and darkness is non-being. The Light, which is God, therefore is the constitutive being of the Heavens and of the Earth. (Seyyed Hossein Nasr, Hamid Dabashi, Seyyed Vali Reza Nasr, Shi'ism - Doctrines, Thought, and Spirituality, 1988, p, 197.)

Having established that "the light" is a reference to the very being of God, I would now like to explore the issue of etiology—i.e. causation, origination—more specifically, the first causation by/from God.

In Christian thought, it is God's Logos/Son/Wisdom/Word which was the 'first causation' from God. Before time, God begets (i.e. causes) His Logos/Son/Wisdom/Word, from His being/essence/Light (Proverbs 8:22-30; John 5:26; Rev. 3:14). God's Logos/Son/Wisdom/Word is 'Light from Light'.

In Islamic thought, we have a virtual parallel concept concerning the 'first causation' from God. Note the following Hadith:

The hadith that is related by Jābir in the Musannaf of al-Hāfiz Abū Bakr ‘Abd al-Razzāq b. Hammām al-San’ānī and considered sound by recent scholarship indicates that the very first of God’s creation was the light of the Prophet. According to the hadith, Jābir b, ‘Abd Allāh asked the Prophet, ‘What is the first thing that God created?’ To this, the Prophet replied, ‘O Jābir! The first thing God, the Sublime and Exalted, created was the light of your Prophet from His light, and that light remained in the midst of His power for as long as He wished, and there was not at that time a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. (Hamza Yusaf, The Creed of Imam al-Tahāwī, 2007, p. 117.)

Before time (or anything else), God brings forth (i.e. causes/creates) "the light of the Prophet...from His light". This concept is known as the 'Muhammadan Light' (an-Nur al-Muhammadiyyah), also called the 'Muhammadan Reality' (al-haqiqah al-Muhammadiyyah). Note the following from Cyril Glassé:

Much emphasis is placed on this idea by the Shī'ites, who find this light eminently manifest in their Imāms, but the term is also encountered, mainly in the context of mysticism, among the Sunnīs, as a doctrine not unlike that of the logos. (The Concise Encyclopedia of Islam, 1989, p. 304 - bold emphasis mine.)

This "Muhammadan Light", or Light of Muhammad, is mentioned in Qur'an:

People of the Book! Our Messenger has come to make clear to you much of what you have hidden of the Scriptures and to forgive you much. A light has now come to you from God and a clear Book, whereby God guides to the ways of peace all who seek His good pleasure, bringing them from darkness to the light, by His will, and guiding them to a straight path. (Surah 5:15 - Maulana Wahiduddin Khan)

For more information on the "Muhammadan Light", or Light of Muhammad, see the following online articles:

The Light of the Prophet

The First Thing That Allah Created Was My Nur

The Light of the Prophet

Haqiqat al-Muhammadiyya

Now, I suspect that many will notice that on the Christian side of the issue of God's 'first causation', an emphasis is placed on begetting, while on the Muslim side, it is creating. At first glance, it would appear that we have two different concepts being presented; however, one must keep in mind that in the Bible and early Church, the Hebrew and Greek terms used for beget and create were often interchangeable. As such, one needs look beyond the verbal action (causation)—both sides acknowledge this first cause—to the ontological aspects of this action/cause. The ontology of God's first cause is this: the One, Supreme, Uncaused God from His Essence/Light begets/creates another being, and this, before the creation of anything else, including time.

Another difference is that for Christians, it is Jesus Christ's pre-existent being/nature that is presented, while for Muslims, it is Muhammad's. But, once again, the divide may not be as wide as most would perceive it—especially from a Muslim perspective. In the Qur'an we read:

The Messenger believes in what has been sent down to him from his Lord, and [so do] believers. They all believe in God and His angels, His scriptures, and His messengers. They say, We do not differentiate between any of His messengers. We hear and obey. Grant us Your forgiveness, Lord, to You we shall all return! (Surah 2.284 - Maulana Wahiduddin Khan)

It sure seems to me that if one is going to be faithful to the above concept, one needs to affirm that Muhammad's pre-existent 'light' is Jesus' pre-existent 'light'.

There is much more to share on this topic, but I want to limit the size of this opening post. With that said, I shall be looking forward to the contributions of others...

Grace and peace,

David

P.S. I am heading out of town tomorrow for a 4 day vacation. Don't know if I will be able to access my blog, so do not be surprised if I am unable to respond to any comments before Saturday.

Muslim preacher sentenced to 11 years in jail for blasphemy for burning a Bible (June 16, 2013)

(Reuters) - A Cairo court sentenced an Egyptian Muslim preacher to 11 years in jail for blasphemy on Sunday for burning a Bible during a protest last year outside the U.S. embassy.

 

See the following link for the full article:

 

UK Reuters

 

 

Grace and peace,

 

David

Martin Luther on the life and practices of the "Turks" (i.e. Muslims of the Ottoman Empire) and the God worshipped by them

Before I resume my review of James R. White's, What Every Christian Needs To Know About the Qur'an, I wanted to share an article that I found online last week; an article that includes two translations from Luther's corpus that I had never read; an article that I think many will find to be quite interesting. The article is from the Lutheran journal, Word & World (Volume XVI.2, Spring 1996, pp. 250-266). A pdf copy can be accessed (and downloaded) via the following link:

 Martin Luther - Translations of Two Prefaces on Islam

In addition to the translations of the Preface to the Libellus de ritu et moribus Turcorum (1530), and Preface to Bibliander’s Edition of the Qur’an (1543), a valuable introduction is provided. From the introduction we read:

Throughout this period, guided by his perspective of the two realms, civil and spiritual, and the duties appropriate to each, Luther repeatedly argued for the obligation of obedience to all secular authority as instituted by God for the preservation of order, going so far as to say, even if it be the authority of Turkish captors. Accordingly, Luther was often charged with being responsible for a perceived reluctance on the part of Lutherans to fight against the Turkish invaders and thus for hindering good morale on the part of the defenders of Europe. At the same time Luther’s writings consistently show him to have been more concerned with Christians at home than with the Turk, with matters of theodicy and with a call for contrition and inward preparation on the part of a Christian population in great need of repentance before the present catastrophe, which he saw to be the punishment of God. (Page 252)

The authors then briefly comment on a few of Luther's polemical treatments against the "Turks", and follow that section with:

Whatever must be granted in Luther’s language in this document [On War Against the Turk] to the context, to the extremities of the political situation, and the rhetoric of war, still in the almost contemporary work included below in Part II we see a much more balanced discussion. (Page 254) 

From "part II" (LUTHER'S 1530 PREFACE TO THE TRACT ON THE RELIGION AND CUSTOMS OF THE TURKS):

...we see that the religion of the Turks or Muhammad is far more splendid in ceremonies—and, I might almost say, in customs—than ours, even including that of the religious or all the clerics. The modesty and simplicity of their food, clothing, dwellings, and everything else, as well as the fasts, prayers, and common gatherings of the people that this book reveals are nowhere seen among us—or rather it is impossible for our people to be persuaded to them. Furthermore, which of our monks, be it a Carthusian (they who wish to appear the best) or a Benedictine, is not put to shame by the miraculous and wondrous abstinence and discipline among their religious? Our religious are mere shadows when compared to them, and our people clearly profane when compared to theirs. Not even true Christians, not Christ himself, not the apostles or prophets ever exhibited so great a display. This is the reason why many persons so easily depart from faith in Christ for Muhammadanism and adhere to it so tenaciously. I sincerely believe that no papist, monk, cleric, or their equal in faith would be able to remain in their faith if they should spend three days among the Turks. (Page 259)

Moving on to the God worshipped by the "Turks", we read the following from Luther's Large Catechism:

These articles of the Creed, therefore, divide and distinguish us Christians from all other people upon earth. All who are outside the Christian church, whether heathen, Turks, Jews, or false Christians and hypocrites, even though they believe in and worship only the one, true God, nevertheless do not know what his attitude is toward them. They cannot be confident of his love and blessing. Therefore they remain in eternal wrath and damnation, for they have do not the Lord Christ, and, besides, are not illuminated and blessed by any gifts of the Holy Spirit. (The Book of Concord, "The Large Catechism", 1959, p. 419 - bold emphasis mine.)

As with so much of Luther's thought/writings, I come away with a strong sense of tension between some of his more basic reflections on the "Turks", and his polemical outbursts.

With that said, I hope that some of my readers will find the above resources as interesting as I have.

Grace and peace,

David