Archive for the ‘Trinity’ Category

The Real Francis Turretin on the Church in Relation to the Trinity

April 24, 2013

The church is the primary work of the holy Trinity, the object of Christ’s mediation and the subject of the application of his benefits.

(cited as Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T Dennison (Phillipsburg, N.J.: P&R Pub., 1992), 3:1, at this link)

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Unloading 17 More Loaded Questions for "Bible Christians" 9/17

February 22, 2010

Steve Ray has a list of more than 35 loaded Questions for “Bible Christians” (quotation marks his)(link to the whole list). I originally planned to respond to just 35 of them, but the series seems to have been of interest, so in this extension, I’m responding to three more numbered questions in his list, plus fourteen “bonus questions” that take the form “Where does the Bible say … .” I’m trying to provide the answers in the same common format as the original series, for easy reference. This is number 9/17.

Where does the Bible . . .
. . . explain the doctrine of the Trinity, or even use the word “Trinity”?

Simple Answer(s):

1) The Bible doesn’t use the word “Trinity.”

2) The Bible doesn’t have a special section called “Explanation of the Trinity” though the entire Bible reveals the Trinity to us.

3) The triune name is given in Matthew 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

Important Qualification(s):

We could write, and many fathers of the church – from ancient to modern times – have written, a huge treatise on the Trinity from Scripture. Among the many verses that we would and they have relied on would be:

John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

Matthew 3:16-17
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Mark 1:9-11
And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: and there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

John 1:32-34
And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.

– TurretinFan

The real Francis Turretin on: The Trinity in the Old Testament

July 5, 2009

Martin Downes at Against Heresies has an interesting post providing the real Francis Turretin’s Thoughts on the Trinity in the Old Testament. (link)

Enjoy!

-TurretinFan

Hebrews 1:8 – A Proof of Jesus’ Divinity

April 1, 2009

This is a response to a video (link) that seems to suggest that we cannot use Hebrews 1:8 to establish the divinity of the Lord Jesus Christ. I respectfully but firmly disagree, for the reasons I set forth in more detail in video (sorry, audio only, plus a slideshow in case you must watch something).

Enjoy!

-TurretinFan

Edwards on the Trinity

September 1, 2008

I enjoyed reading Paul Helm’s recent blog article at Helm’s Deep on Edwards on the Trinity (link). Prof. Helm defends Edwards from various charges of Heterodoxy in the course of the article. Naturally, as one of the standards for Reformed orthodoxy, Helm and Edwards’ critic both refer to Turretin (with Helm placing Turretin in context). The title of the Blog, though reminiscent of Tolkien, is quite appropriate, since Helm’s work plumbs great depths.

-TurretinFan

Trinity vs. Oneness Debate (1999) White vs. Sabin – Part 1

July 21, 2008

The following video is part of a Trinity vs. Oneness Debate held in 1999, between James White (Trinitarian) vs. Robert Sabin (Oneness). This is the first part of the debate, including the introduction and Dr. White’s opening presentation. Even though it is only the first part, it is about 51 minutes long. One particularly nice feature is that one can see Dr. White’s projected presentation that accompanies the debate.

This presentation may be helpful for Oneness Pentacostals who happen to stop by, as well as for Unitarians and the like. It may also be helpful for dealing with Muslims who like to borrow the arguments of the Oneness Pentacostals and (other) Unitarians (Oneness folks tend not to use the “Unitarian” label for themselves).

I hope that additional segments of the debate will become available in time.

To the glory of our Triune God: Father, Son, and Holy Ghost,

-TurretinFan

The Real Turretin on: The Persons of the Trinity

April 27, 2008

Says Turrettin, III. xxix. 21. “The Father does not generate the Son either as previously existing, for in this case there would be no need of generation; nor yet as not yet existing, for in this case the Son would not be eternal; but as co-existing; because he is from eternity in the God-head.”

As Turrettin says, “The Father and Son spirate the Spirit, not as two different essences in each of which resides a spirative energy, but as two personal subsistences of one essence, who concur in one act of aspiration.” Institutio III. xxxi. 6.

Turrettin distinguishes the difference by the following particulars: 1. In respect to the source. Generation is from the Father alone; procession is from Father and Son. 2. In respect to effects. Generation yields not only personality, but resemblance. The Son is the “image” of the Father; but the Spirit is not the image of the Father and Son. Generation is accompanied with the power to communicate the essence; procession is not. 3. In respect to order of relationship. Generation is second, procession is third. In the order of nature, not of time (for both generation and procession are eternal, therefore simultaneous), procession is after generation. Institutio III. xxxi. 3.

Both translations as well as the gloss apparently by W.G.T. Shedd.

(source – see footnotes 2 and 4)

Thus Turrettin: They differ, “1st. As to source. The Son emanates from the Father only, but the Spirit from the Father and the Son at the same time. 2d. As to mode. The Son emanates in the way of generation, which affects not only personality, but similitude, on account of which the Son is called the image of the Father, and in consequence of which he receives the property of communicating the same essence to another person; but the Spirit by the way of spiration, which affects only personality, and in consequence of which the person who proceeds does not receive the property of communicating the same essence to another person. 3d. As to order. The Son is second person, and the Spirit third, and though both are eternal, without beginning or succession, yet, in our mode of conception, generation precedes procession.”

“The schoolmen vainly attempted to found a distinction between generation and spiration, upon the different operations of the divine intellect and the divine will. They say the Son was generated per modum intellectus, whence he is called the Word of God; the Spirit proceeds per modum voluntatis, whence he is called Love.”

(Vol. I, l. 3, q. 31.) (source – A.A. Hodge, Outlines of Theology, p. 158)

-TurretinFan

Unspringing a Loaded Oneness Question

March 25, 2008

Sometimes one will hear a Oneness Pentacostal ask a question along the lines of:

“When Jesus died on the cross, who died? Was it ‘God the Son’ or the man Jesus?”

The answer is that Jesus is one person. He died on the cross. He is both the Son of God and the Son of Man. He is fully God and fully Man. He is not a “hybrid” as mocking Oneness folks are wont to say.

The purpose of the question is rather transparent: it seeks to divide Christ into two persons: “God the Son” and “Jesus the Man.” That’s the loading that’s placed on the question, and the spring that we need to be aware of when we address the question.

It may not be an intentional spring-loading. After all, the Oneness person may actually think of Jesus as a combination of an ordinary man and an impersonal Divine spirit. Thus, the Oneness questioner may himself want to argue that only Jesus the man died. Nevertheless, it is loaded with incorrect presuppositions, and they need to be exposed.

God the Father did not die on the cross.
The Holy Spirit did not die on the cross.
Jesus Christ, who is both the Son of God and the Son of Man did die on the cross, to save His people from their sins.

To ask the loaded question above is about the same as to ask the question, “When Jesus died, who died: the person who raised Lazarus from the dead, the person who gave the man born blind his sight, or the person who healed the lepers?” The answer is that all those descriptions match one person, the person who died. The same is true here. The person who died is both the Son of God and Jesus Christ, the man.

-TurretinFan

Were there ever FSM-Trinitarians?

March 7, 2008

In a previous post, we have demonstrated that Surah 5 of the Koran was directed at Christianity (and Judaism) generally, but with some errors regarding the discussion of the Trinity.

Some folks (most Muslim, but now one Roman Catholic) would like to imagine that Mohamed was not addressing Christianity, but rather some sect that held to a Trinity of Allah, Jesus, and Mary, which we refer to (for convenience) as FSM-trinitarianism.

Leaving aside the internal evidence of Surah 5 (which defeats that argument), there is a dearth of external evidence to substantiate the existence of such a sect.

David Waltz, the Roman Catholic mentioned above, quoted the following:

“The three gods in the Koran (c. 4, p. 81, c. 5, p. 92) are obviously directed against our Catholic mystery: but the Arabic commentators understand them of the Father, the Son, and the Virgin Mary, an heretical Trinity, maintained, as it is said, by some Barbarians at the Council of Nice, (Eutych. Annal. tom. i. p. 440.) But the existence of the Marianites is denied by the candid Beausobre, (Hist. de Manicheisme, tom. i. p. 532;) and he derives the mistake from the word Roxah, the Holy Ghost, which in some Oriental tongues is of the feminine gender, and is figuratively styled the mother of Christ in the Gospel of the Nazarenes.” (Gibbon, The Decline and Fall of the Roman Empire, ch. 50, The Modern Library edition (n.d.), pp. 81, 82.)

Before we get to the rest of the analysis, it’s important to note:

1. That Gibbon, the historian providing the discussion, confirms the opinion set forth in my previous post, namely that Mohamed is attempting to interact with the doctrine of the Trinity. In fact, he goes so far as to say that it is obvious.

2. Gibbon notes that there is a dissent by the “Arabic commentators,” and identifies their source, but does not endorse that dissent.

3. Gibbon, in fact, cites evidence that undermines the dissent, and provides an explanation as to how Mohamed may have been confused by feminine reference to the Holy Ghost.

Incidentally, one can read the matter in context here: (link).

David wrote:

Until I read the above, I had never heard of attendees of the Councial of Nicea maintaining of a view of the Trinity that consisted of “the Father, the Son, and the Virgin Mary”. (any errors in original)

That’s not surprising of course. Gibbon mentions such evidence, but dismisses it. It’s interesting to note what David seems to observe and what he seems to overlook. Nevertheless, while we could simply dismiss the matter with Gibbon, let’s dig deeper into the matter.

David continued:

“Gibbon’s reference is to Eutychius’ (10th century Patriarch of Alexandria, and noted historian) Annals. This work is found in volume 111 of Migne’s Patrologiæ Græca, a volume, which until this morning, I did not have access to. I wanted to check Migne’s before mentioning Gibbon. ” (any errors in original)

Eutychius was a 10th century Melkite Patriarch in Alexandria. He reigned in the Coptic church in Egypt during a time when he was surrounded by the ruling majority of Fatamid Muslims. To maintain the position I presented on the previous page would have been dangerous to his health. As an interesting aside, he was also a Young Earth Creationist (placing Creation 5,500 years years before Christ).

There are several salient facts:

1) Eutychius lived more than 500 years after the council of Nicea.

2) Eutychius did not cite any evidence to support his claim, or explain in any way how he obtained this supposed information regarding Nicean attendees.

3) Eutychius’ claim was only that there were some who showed up at the Nicean council with such views. Eutychius, for example, did not even claim that they left with those views. Furthermore, Eutychius does not suggest that these folks left spiritual descendants that survived for centuries until the time of Mohamed.

4) Eutychius is criticized for his weakness as an historian, by historians such as E. W. Kemp and C. Wilfrid Griggs (adopting Kemp’s position) (link). Likewise David Cook indicated (and Gary W. Kronk adopted) that the Annales are “riddled with errors.” (link) See also, for similar comments (Philip Rousseau) (William Smith et al.) (William Scott et al.) (cf. response of Eutychian supporter)

Dave continued by providing a quotation:

Here is the quote from Migne’s: Mittens ergo Constantius rex in omnes passim regiones, patriarchas et episcopos convocavit, adeo ut post annum et duos menses Niceæ convenirent his mille quadraginta octo episcopi, sententiis et religionibus inter se discrepantes. Erant ex illia qui affirmarent Christum et Matrem ipsius duos esse deus præter Deuni [summon :] errant hi Barbari, et Marianitæ audierunt. (Patrologiæ Græca, Tomus CXI, col. 1005, sec. 439-440.) (errors in Waltz’s transcription are his own)

The correct quotation in key part is actually, “Erant ex illia qui affirmarent Christum et Matrem ipsius duos esse deos praeter Deum [summum:] erant hi Barbari, et Marianitae audierunt.” which being roughly translated is: “There were among them those that affirmed Christ and his Mother to be two gods besides God [the most high:] there were here Barbarians and Marianites heard.”

Furthermore, of course, this is only the Latin translation of what was presumably an Arabic original.

The full page can be read here (right hand column, clustered around the 440). A partial reproduction is shown below, click to expand the image for easier reading.


David concluded: “So, as you can now see for yourself, we now have Christian source for the existence of at least two Christian groups/sects that held to FSM (God [the Father], Christ, and Mother “in one”), backing up the testimony from the Qur’an.”

a) Leaving aside the question of the interaction between the Melkites and the Copts (on the one hand) and the Muslims (on the other hand), the fact that Eutychius was not Muslim is not very strong evidence against bias.
b) Eutychius suggests that the group came to Nicea, but does not call them Christians: in fact, he calls them Barbarians and Marianites.
c) Eutychius’ comment “Barbarians and Marianites” should probably be understood as heaped insults, rather than as a listing of two separate groups that held the same thing.

Conclusion

This is the best evidence that has been presented to try to rescue Mohamed’s claim about FSM Trinitarians, but it is more or less strawy. It’s a single witness who comes half a millenium after the alleged event took place. Furthermore, it’s an event that predates Mohamed’s claim by two centuries. Moreover, it is an event that is not described as having any geographical proximity to Mecca/Medina or even Arabia. It is an event alleged by a man living among Muslims. It is an event for which the man does not cite his sources. It is an event that is included in a book that has been repeatedly criticized for historical mistakes. It is an event that has (so far) only been conveyed to us in a Latin translation of an Arabic original.

In short, we can easily overcome the best evidence to support the existence of FSM-trinitarians, which was presented in order to provide an out for Mohamed under a hypothesis that Mohamed was (in some parts of Surah 5) addressing an heretical sect that has since disappeared. In short, the previously presented theory that Mohamed simply did not understand the doctrine of the Trinity has survived the challenge, and we may continue to safely assume that there were no FSM-trinitarians running around at the time Mohamed lived.

UPDATE: corrected Sunni to Fatamid, above, thanks to David Waltz.

Mohamed, Surah 5, and the Trinity

March 4, 2008

I have engaged recently in an internet dialog on the subject of whether Mohamed, the alleged prophet followed by Islam, understood the Trinity. I conclude that the answer is “no,” and I have a demonstration prepared.

1. Surah 5 is Mohamed’s Writing

Surah 5 is part of the Koran, and consequently one of the writings of Mohamed (though not necessarily penned by him personally). Because the early manuscripts of the Koran are limited, we will be dealing with a translation of the Koran into English based on the dominant family of Koranic texts, the Uthmanic rescension. For the purpose of this analysis, we will presume that Uthman made the correct textual critical choices, and – as well – that the English translation is reasonably accurate. There are certainly other English translation available. The English translation I am providing can be found here (link).

2. Surah 5 addresses the Jews and Christians generally

There are a number of issues addressed in Surah 5. In the first portion of the Surah, various dietary laws are stressed, main similar to Old Testament Jewish laws and the New Testament Council of Jersalem restrictions.

There is what seems at first to be an aside in verse 3:

“This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful.”

You will notice, however, that “those who disbelieve despaired of your religion” is a reference to the Jews and Christians that Mohamed views as the forerunners of Islam (the “perfected … religion”).

After a few more rules on cleanliness, Mohamed proceeds to some general remaks on good behavior (vs 8): “O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of (your duty to) Allah; surely Allah is Aware of what you do.”

And Mohamed attaches a promise to the good behavior, which we should understand to include not only the general goodness but also maintenance of the cleanliness laws (vs. 9): “Allah has promised to those who believe and do good deeds (that) they shall have forgiveness and a mighty reward.”

It is plain works salvation, contrary to the teachings of the Bible (both of the Old, but more especially of the New, Testaments).

Then in the next verse, Mohamed cautions against the “disobedient” paths (vs. 10): “And (as for) those who disbelieve and reject our communications, these are the companions of the name.”

In verses 11-14, Mohamed suggests that both the Jews and the Christians forsook Islam. He recounts the supposed covenant-breaking of both the Jews and the Christians:

“O you who believe! remember Allah’s favor on you when a people had determined to stretch forth their hands towards you, but He withheld their hands from you, and be careful of (your duty to) Allah; and on Allah let the believers rely. And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains; and Allah said: Surely I am with you; if you keep up prayer and pay the poor-rate and believe in My apostles and asslst them and offer to Allah a goodly gift, I will most certainly cover your evil deeds, and I will most certainly cause you to enter into gardens beneath which rivers flow, but whoever disbelieves from among you after that, he indeed shall lose the right way. But on account of their breaking their covenant We cursed them and made their hearts hard; they altered the words from their places and they neglected a portion of what they were reminded of; and you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good (to others). And with those who say, We are Christians, We made a covenant, but they neglected a portion of what they were reminded of, therefore We excited among them enmity and hatred to the day of resurrection; and Allah will inform them of what they did.”

After this condemnation of both Jews and Christians, Mohamed continues by grouping them together as the “people of the book.” He makes a proselytory message to them (I’d call it evangelistic if he were offering the gospel) (vss. 15-16): O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah; With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.”

The point of the message that Mohamed is giving is simple: I have the knowledge that was concealed, therefore you need me.

Next, Mohamed aims a dart at the Christians, arguing in verse 17: “Certainly they disbelieve who say: Surely, Allah– He is the Messiah, son of Marium [i.e. Mary]. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Marium and his mother and all those on the earth? And Allah’s is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things.”

In other words, the basic argument seems to be this: if Jesus is God, how could he have been destroyed and his mother? The answer, of course, is that Jesus gave his life freely, no one took it from him. He gave it as a sacrifice for the sins of his people.

Mohamed then turns to a joint critique of the Jews and Christians (vss. 18-19(: “And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, He forgives whom He pleases and chastises whom He pleases; and Allah’s is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming. O followers of the Book! indeed Our Apostle has come to you explaining to you after a cessation of the (mission of the) apostles, lest you say: There came not to us a giver of good news or a warner, so indeed there has come to you a giver of good news and a warner; and Allah has power over all things.”

Here is the next point: Mohamed points to judgment on Jews and Christians as proof that they do not follow Allah. However, (a) God chastens us (Christians) and chastened them (Jews) because of our parent/child relationship to God, and (b) it is not as though judgments do not come on Muslims. The 2004 Indian Ocean tsunami killed more than 200,000 people and left homeless more than a million – largely Muslims.

In verses 22-35, Mohamed essentially makes various arguments from Moses and warns against dibelief. Next, at verses 36-37, Mohamed provides a warning to disbeleivers (referring, essentially, to the Jews and Christians.

“Surely (as for) those who disbelieve, even if they had what is in the earth, all of it, and the like of it with it, that they might ransom themselves with it from the punishment of the day of resurrection, it shall not be accepted from them, and they shall have a painful punishment. They would desire to go forth from the fire, and they shall not go forth from it, and they shall have a lasting punishment.”

Then, Mohamed provides a the hand amputation for theft law, and a message of forgiveness from Allah upon repentence.

After that, at verses 41-46, Mohamed attacks the apostacy of the Jews, accusing them of failing to follow the Torah, and especially of failing to follow Jesus.

Then, at verses 47-50, Mohamed attacks the alleged apostacy of the Christians, accusing them of failing to follow the Evangel – the gospels, and especially the law.

Then, at verses 51-63, Mohamed exhorts Muslims not to befriend Christians and Jews, and provides some rather stern condmenation of them.

Verses 64-65 address the Jews failure to follow the Torah.

Verses 66-68 address both the Jews and the Christians.

Verse 69 suggests that if the Jews, Christians and Sabellians “believe … and [do] good– they shall have no fear nor shall they grieve.”

Verses 70-71 condemn the Jews for killing the prophets.

At verses 72-81, Mohamed launches a diatribe against Christians for believing in Christ’s divinity and for accepting trinitarianism, which Mohamed (as will be seen later) mistakenly thinks is a trinity of the Allah, Jesus, and Mary.

Certainly they disbelieve who say: Surely Allah, He is the Messiah, son of Marium; and the Messiah said: O Children of Israel! serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust. Certainly they disbelieve who say: Surely Allah is the third (person) of the three; and there is no god but the one God, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve. Will they not then turn to Allah and ask His forgiveness? And Allah is Forgiving, Merciful. The Messiah, son of Marium is but an apostle; apostles before him have indeed passed away; and his mother was a truthful woman; they both used to eat food. See how We make the communications clear to them, then behold, how they are turned away. Say: Do you serve besides Allah that which does not control for you any harm, or any profit? And Allah– He is the Hearing, the Knowing. Say: O followers of the Book! be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path. Those who disbelieved from among the children of Israel were cursed by the tongue of Dawood and Isa, son of Marium; this was because they disobeyed and used to exceed the limit. They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did. You will see many of them befriending those who disbelieve; certainly evil is that which their souls have sent before for them, that Allah became displeased with them and in chastisement shall they abide. And had they believed in Allah and the prophet and what was revealed to him, they would not have taken them for friends but! most of them are transgressors.”

In verse 82, Mohamed even goes so far as to refer to Christians as polytheists: “Certainly you will find the most violent of people in enmity for those who believe (to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (to be) those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly.”

Next, there are a number of additional laws.

Then, from verses 109-115 there is a fictional dialog with Jesus, culminating in verse 116: “And when Allah will say: O Isa [Jesus] son of Marium [Mary]! did you say to men, Take me and my mother for two gods besides Allah he will say: Glory be to Thee, it did not befit me that I should say what I had no right to (say); if I had said it, Thou wouldst indeed have known it; Thou knowest what is in my mind, and I do not know what is in Thy mind, surely Thou art the great Knower of the unseen things.”

This confirms the analysis above, that Mohamed was attempting (errantly) to attack the Christian doctrine of Trinitarianism, while mistakenly identifying Mary as the third person of the Trinitiy.

The remaining four verses of the Surah conclude the fictional dialog with Jesus, which emphasizes obedience to the law allegedly given by Allah.

-Turretinfan


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