Arianism [the ancestral fountainhead of modern day Jehovah Witnesses] posed a dangerous threat to the Church in the 4th century when it challenged the orthodox doctrine of the deity of Christ. In his refutation of Arianism, Athanasius the orthodox theologian displayed rare insight by identifying the doctrine of salvation as the heart of the dispute and cogently demonstrating that soteriology is a touchstone to determine the acceptability of any theology for the Church.
Arianism initially gained popularity because it offered an attractive path to salvation, that is, by imitation of Christ who perfected his own virtues through self-discipline and then enables his followers to do likewise. Christ as the first of the perfected creatures and his perfection is the promise of the heights that believers may aspire to achieve. Christ is the pioneer and perfector of our faith since he perfected his virtues while possessing the same human weaknesses as we have. Naturally, Arianism emphasized the human characteristics of Christ at the expense of his divine qualities, to which Athanasius retorted, “For looking at the human characteristics of the Savior, they have considered him to be a creature.” Continue reading “Redemption as a Touchstone for Right Theology in the Nicene Controversy”
The doctrine of divine simplicity and immutability sometimes leads us to think that God cannot truly respond to what happens in the world. However, to say that God does respond to human action may suggest that God has become passive and undergoes change when he is acted upon by an external agent. John Frame notes although God’s eternal decree does not change, it does ordain change. God also responds to the unfolding events in human history that flows from the eternal decree. But God’s response does not imply passivity in God because he is bringing to fruition an interaction that he has himself ordained. He is actively bringing to fulfilment what he has eternally ordained, even in bringing about a world that can bring him grief. (Acts 2:23-24)
Divine Simplicity and Immutability of God With readings from Stephen Charnock van Mastricht and Herman Bavinck
Simplicity is the perfection of God that excludes any physical or metaphysical composition in the being of God. God is not made up of more basic parts for this would mean that God’s existence is contingent or dependent on something more basic than him. There is nothing in God that is not God. God is maximal perfection and goodness. God has no potentiality so that he can become something more than he is. The simplicity of God entails his immutability. Therefore, God is identical with his existence and essence.
The Reformed theologian Stephen Charnock explains simplicity in terms of God’s supreme existence:
God is the most simple being; for that which is first in nature, having nothing beyond it, cannot by any means be thought to be compounded; for whatsoever is so, depends upon the parts whereof it is compounded, and so is not the first being: now God being infinitely simple, hath nothing in himself which is not himself, and therefore cannot will any change in himself, he being his own essence and existence.[Stephen Charnock, Discourse on the Existence and Attributes of God (Baker, 1996, reprint of Carter & Brother, 1953 edition), p. 333]
actus purus: pure or perfect actualization or actuality; sometimes actus purissimus:most pure actuality; a term applied to God as the fully actualized being, the only being not in potency; God is, in other words, absolutely perfect and the eternally perfect fulfillment of himself. It is of the essence of God to be actus purus or purissimus insofar as God, self-existent being, is in actu (q.v.), in the state of actualization, and never in potentia (q.v.), in the state of potency or incomplete realization. This view of God as fully actualized being lies at the heart of the scholastic exposition of the doctrine of divine immutability (immutabilitas Dei, q.v.). Immutability does not indicate inactivity or unrelatedness, but the fulfillment of being. In addition, the full actualization of divine being relates strictly to the discussion of God’s being or essence ad intra and in no way argues against the exercise of divine potentia ad extra, potency or power toward externals. In other words, God in himself, considered essentially or personally, is not in potentia because the divine essence and persons are eternally perfect, and the inward life of the Godhead is eternally complete and fully realized. E.g., the generation of the Son does not imply the ontological movement of the Second Person of the Trinity from a state of incomplete realization to a state of perfect actualization. Nonetheless, the relationships of God to the created order, to the individual objects of the divine will ad extra, can be considered in potentia insofar as all such relations depend upon the free exercise of the divine will toward an order of contingent beings drawn toward perfection.
“For as the Father has life in himself.” (John 5:26)
Aseity and Immutability of God
In classical theism, God is the eternal absolute being who is independent of anything outside of himself. God is independent in his existence because he depends on nothing and no one for His existence. God is independent in his activity because all that is actual, apart from himself, exists by his will alone. He has all life, glory, and blessedness, in and of himself. He is self-sufficient. Creation does not add anything to God.
The Self-Existence (Aseity) of God
God is self-existent, that is, He has the ground of His existence in Himself. This idea is sometimes expressed by saying that He is causa sui (His own cause), but this expression is hardly accurate, since God is the uncaused, who exists by the necessity of His own Being, and therefore necessarily…The idea of God’s self-existence was generally expressed by the term aseitas, meaning self-originated… As the self-existent God, He is not only independent in Himself, but also causes everything to depend on Him.[Louis Berkhof, Systematic Theology (Eerdmans, 1938), p. 58.]
James 1:17: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.” [παρ’ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα, par hō ouk eni parallagē ē tropēs aposkiasma]
During my younger days, I used to dabble in linguistic philosophy (obviously in an amateurish way) and German historical criticism of the Bible. However, the forays into these avant garde trends left me with a sense of spiritual desiccation. It was in the midst of theological ennui that I stumbled on Abraham Heschel’s seminal work, The Prophets. I was swept by the spiritual and fervent vitality that flows through Heschel’s powerful and passionate prose.
However, Heschel’s exposition of the prophet’s teaching of the pathos of God both excited and troubled me. It is exhilarating to realize that God has a stake in the human situation. This is a stunning contrast to the god of the Greeks. For example, Aristotle taught that God is entirely self-centred. “It would be out of question for men to attempt personal intercourse with Him…those are wrong who think that there can be a friendship towards God. For (a) God could not return our love, and (b) we could not in any case be said to love God…He does not know this world and no Divine plan is fulfilled in this world. [Frederick Copleston, A History of Philosophy. Vol.1 pt.2 Greece and Rome (Double Day Image Book, 1962), pp. 59-61]
In contrast, the pathos of the God of the biblical prophet assures us that God intimately and passionately cares about human welfare. This assurance will certainly generate hope for believers who find themselves feeling hopeless as they are psychologically crushed in the midst of dire situations. Continue reading “The Immutable God Who Cares. Part 1”
Classical Evangelicalism has always affirmed that the power of the gospel lies in the proclamation that Christ died for the ungodly and made atonement for their sins. “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins…But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified.” (Hebrews 9:22; 10:12-14) The truth that underlies this proclamation is encapsulated in the phrase, “the penal substitutionary death of Christ.”
However, this glorious truth has been challenged by some modern theologians who deny that Christ’s death is a penal substitutionary sacrifice for sin. Similarly, the teaching of Christ’s atonement becomes distorted when some Charismatics claim that partaking the Lord’s Supper brings physical healing because of the blood of Christ shed on the cross.
You are invited to read the careful reading of Isaiah 53 (the locus classical of the doctrine of penal substitutionary death of Christ in the Old Testament) written by Dr. Leong Tien Fock. It will help you gain a better understanding and a grateful appreciation of the glory of Christ’s atonement. Continue reading “The Atonement in Isaiah 53”
Daniel’s Prophecy of the Seventy Sevens
Guest writer: Dr. Leong Tien Fock
[The Book of Daniel prophesied that the Messiah will be killed during the time of the Roman Empire. The prophecy was fulfilled 500 years later when Jesus Christ was crucified by the Romans]
The Book of Daniel, written by about 530 BC, laid out in advance the historical time-frame within which the Messiah would come. Through dreams given to Nebuchadnezzar (Daniel 2) as well as to Daniel (Daniel 7 and 8), God revealed that the Babylonian Empire (Dan. 2:38) would be subsequently replaced by the Medo-Persian Empire (Dan. 8:20; cf. Dan. 5:28), the Greek Empire (Dan. 8:21), and an unnamed fourth kingdom, which we know from history to be the Roman Empire (for a thorough defense that the fourth empire is the Roman Empire, see Young 1977: 275-94).
It is specifically revealed that the Kingdom of God would come during the fourth kingdom to replace all earthly kingdoms (Dan. 2:44-45). And this would happen when “one like a Son of Man” is given “dominion … and a kingdom, that all the peoples, nations and languages should serve Him” and whose “dominion is an everlasting dominion” and whose “kingdom is one which shall not be destroyed” (Dan. 7:13-14). In other words, the Messiah would come during the Roman Empire…
This is a most stimulating & instructive discussion between Joshua Swamidass and William Craig that tries to integrate the latest scientific and paleoanthropology findings, biblical hermeneutics, philosophical and theological anthropology.
Some challenging questions that arise from the discussion include the following: