The headline of N.T. Wright’s piece published in Time Magazine (29/03/2020) is both shocking and provocative: “Christianity Offers No Answers About the Coronavirus. It’s Not Supposed To.”
We may summarize NTW’s piece accordingly – There is no explanation, whether rationalist or romantic. We should not rationalize away or spiritualize our suffering especially in times when “the only advice is to wait without hope.” It is better just to grieve or lament. This is because lament reminds us that God himself is the one who grieved and lamented when his people betrayed him. NTW concludes, “It is no part of the Christian vocation, then, to be able to explain what’s happening and why. In fact, it is part of the Christian vocation not to be able to explain—and to lament instead.”
Lament without an explanation for suffering without rhyme or reason? Doesn’t this sound like Greek catharsis in the face of cruel and capricious fate? Isn’t this a strange amalgamation of sentimentalism with Roman stoicism? In which case, why lament? Why not just accept our fate? In this regard, maybe the Muslims got it right – just throw up your hands and exclaim “takdir”, and get on with life. Continue reading “God Has Answered our Coronavirus Lament. Contra. N.T. Wright”
TWENTY-NINTH QUESTION: THE ETERNAL GENERATION OF THE SON
Was the Son of God begotten of the Father from eternity? We affirm
I. The preceding question established the consubstantiality (homoousian) and essential identity of the Son with the Father. This question will demonstrate his personal distinction from him, his ineffable and eternal generation against the blasphemies of anti-Trinitarians.
Statement of the question.
II. The question is not whether Christ can be said to be begotten of God by the miraculous conception of the Holy Spirit; or whether he can be called the Son of God by a gracious communication of existence, power and divine glory (for this the adversaries readily grant and acknowledge no other cause of his filiation). But the question is whether he was begotten of God from eternity, and whether he may be called Son on account of the secret and ineffable generation from the Father. The Socinians blasphemously deny this; we affirm it. Continue reading “The Eternal Generation of the Son: Francis Turretin on the Trinity”
[Recapitulation: On the Trinity]
a. There is in the Divine Being but one indivisible essence (ousia, essentia). God is one in His essential being or constitutional nature. Some of the early Church Fathers used the term “substantia” as synonymous with “essentia,” but later writers avoided this use of it in view of the fact that in the Latin Church “substantia” was used as a rendering of “hupostasis” as well as of “ousia,” and was therefore ambiguous. At present the two terms “substance” and “essence” are often used interchangeably. There is no objection to this, provided we bear in mind that they have slightly different connotations. Shedd distinguishes them as follows: “Essence is from esse, to be, and denotes energetic being (Augustine On the Trinity 5.2). Substance is from substare, and denotes the latent possibility of being.… The term essence describes God as a sum-total of infinite perfections; the term substance describes Him as the underlying ground of infinite activities. The first is, comparatively, an active word; the last, a passive. The first is, comparatively, a spiritual, the last a material term. We speak of material substance rather than of material essence.” /1/ Continue reading “The Eternal General Generation of the Son: Louis Berkhof on the Trinity”
The Coherence of the Trinity
We refer to the Athanasian Creed which gives us a useful starting point for our discussion: “We worship one God in Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son is another, and the Spirit is another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty equally eternally. Thus, the Father is God, the Son is God, and the Holy Spirit is God; yet there are not three gods but one God…And in this Trinity there is no before or after, no greater or lesser, but all three persons are equally eternal with each other and fully equal.”
We may break down the above statement into the following propositions:
(1) The Father is God.
(2) The Son is God.
(3) The Holy Spirit is God.
(4) The Father is not the Son and the Son is not the Holy Spirit and the Holy Spirit is not the Father.
(5) There is one and only one God. /1/
Critics have attacked the Trinity on two counts: Continue reading “The Coherence of the Trinity (Updated 2020)”