Kam Weng Ng

Analogy in Theological Language (Part 2)

Let us then investigate how analogical language plays a prominent role in Christian theology.

First, some words about the language of God talk: Talk about God can be univocal, equivocal or analogical.

Univocal language – When a term is used univocally it is being given exactly the same meaning in two different contexts, e.g., we would say of both a dog and a cat that each is a mammal.

Equivocal language – This is to give a word two completely different and unrelated meanings. It is purely accidental that the word sounds the same in each case. Thus the word ‘bat’ can be used of an object in the game of cricket and of a flying animal.

Any attempt at God-talk faces the following dilemma. We must use language derived from everyday experience. If we refer to God without qualifications, we make God part of the finite world. If we dichotomize human language from a God who is totally other, we empty our God-talk of meaning. As Frederick Ferré expresses it, ‘If univocal, then language falls into anthropomorphism and cannot be about God: if equivocal, then language bereft of its meaning leads to agnosticism and cannot for us be about God’ (p.105).

Analogical Language in God-Talk –Special Reference to Unity and Diversity in the Trinity

For Part 1 – Analogy in Theological Language

For Part 3 – Analogy in Theological Language: A Model of the Trinity

Analogical Language in God-talk
Let us then investigate how analogical language plays a prominent role in Christian theology.

First, some words about the language of God talk: Talk about God can be univocal, equivocal or analogical.

Univocal language – When a term is used univocally it is being given exactly the same meaning in two different contexts, e.g., we would say of both a dog and a cat that each is a mammal.

Equivocal language – This is to give a word two completely different and unrelated meanings. It is purely accidental that the word sounds the same in each case. Thus the word ‘bat’ can be used of an object in the game of cricket and of a flying animal.

Any attempt at God-talk faces the following dilemma. Continue reading “Analogy in Theological Language (Part 2)”

Analogy in Theological Language (Part 1)

Islam is well known for its resolute rejection of any attempt to represent God with images. It is therefore a surprise when one comes across passages in the Quran describing God in human terms. Thus, Allah has a face, hands and eyes:

Analogical Language in Islamic Theology

But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour (Quran, 55:27).

(Allah) said: “O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? (Quran, 38:75)

Now await in patience the command [O Muhammad] of thy Lord: for verily thou art in Our eyes (Quran, 52:48).

Muslims accept the Quranic verses that speak of God sitting and coming, and of God’s hands, face and eyes without asking `how’ (bela kayf). In the words of the Muslim scholar al-Ash’ari:

We confess that Allah is firmly seated on His throne … We confess that Allah has two hands, without asking how … We confess that Allah has two eyes without asking how … We confess that Allah has a face … We confirm that Allah has a knowledge … hearing and sight … and power [Arberry A. J., Revelation and Reason In Islam, George Allen & Unwin, p. 22].

But, the use of these images describing God seems to confirm the criticism raised by Spinoza long ago – a triangle would think of God as a super-triangle, and not surprisingly, humans imagine their gods using exaggerated language. In other words, one may be forgiven for extrapolating from these verses the conclusion that the Quranic God has a super face, super hands and super feet, whatever these means. Continue reading “Analogy in Theological Language (Part 1)”

Limits to Logical Analysis in Doctrinal Debates

Only a handful of critics go beyond merely asserting the charge of incoherence of the Trinity and provide logical arguments to support their claim of incoherence. . . In any case, the task of logical demonstration is not so straightforward. Note that we assume that the propositions are clear and unambiguous. For example, we assume that the particular statement P or Q adequately and accurately and precisely represents essential aspects of God. But the fact is, we do not have any clear account of human nature that has gained consensus, let alone an account of divine nature. In reality, propositions P and Q are read differently (though implicitly) by different protagonists in logical debates.

Only a handful of critics go beyond merely asserting the charge of incoherence of the Trinity and provide logical arguments to support their claim of incoherence.

In general, a logical demonstration of incoherence may include the following steps: Given propositions P and Q, one may demonstrate a contradiction between these two propositions by positing another proposition R (which is presumably true) such that Q and R taken together will lead to a fresh proposition S which clearly contradicts P. Conversely, one may claim that P and Q are coherent if S is evidently coherent with P. For examples of such an exercise, I refer to my earlier articles

In any case, the task of logical demonstration is not so straightforward. Note that we assume that the propositions are clear and unambiguous. For example, we assume that the particular statement P or Q adequately and accurately and precisely represents essential aspects of God. But the fact is, we do not have any clear account of human nature that has gained consensus, let alone an account of divine nature. In reality, propositions P and Q are read differently (though implicitly) by different protagonists in logical debates. Continue reading “Limits to Logical Analysis in Doctrinal Debates”

Book Review: The Jesus Dynasty by James Tabor

This review was published in the Sunday Star on 21 May 2006

James Tabor. Tabor comes across as an archaeologist who has patiently collected and coordinated solid evidence to support his bold thesis. The Jesus Dynasty bears the marks of a well-researched academic book.

At the outset, The Jesus Dynasty argues for an alternative history of the origins of the Christian faith in Jesus the Messiah. Some of its provocative theses include the following:

1) There was no Virgin Birth. Mary, the mother of Jesus was either seduced or raped by a Roman soldier named Panthera (whose grave Tabor allegedly found in Germany). This claim, if true, would shatter Christian faith considerably.

2) Jesus was a disciple of John the Baptist, from whom he got his understanding of the Messianic vocation. John and Jesus took on the role of Jewish Messiahs and preached the coming of the Kingdom of God amidst political turmoil. Jesus included his four blood brothers in the Council of the Twelve which he formed the in anticipation of his success in establishing the Kingdom of God on earth.

3) Christianity traditionally identifies the “beloved�? disciple as John. Not so, says Tabor. It was actually James, Jesus’ brother. After Jesus was crucified by the Romans, his brother James – the ‘Beloved Disciple’ – took over the leadership of the Jesus Dynasty and ‘ruled’ for 30 years, although to say ‘ruled’ might be exaggeration since he had no more than motley band of impoverished, persecuted Christians in his charge

Book Review: The Jesus Dynasty by James Tabor. Publisher: Simon & Schuster

At first glance, The Jesus Dynasty seems like another dubious book cashing in on the notoriety of Dan Brown’s bestseller The Da Vinci Code. However, a quick perusal of the book will dispel this notion, given the academic credentials of the author, James Tabor. Tabor comes across as an archaeologist who has patiently collected and coordinated solid evidence to support his bold thesis. The Jesus Dynasty bears the marks of a well-researched academic book.

At the outset, The Jesus Dynasty argues for an alternative history of the origins of the Christian faith in Jesus the Messiah. Some of its provocative theses include the following: Continue reading “Book Review: The Jesus Dynasty by James Tabor”

Augustine Model of the Trinity

Krisis & Praxis is back online,after three days of service interruption due to breakdown of the server at Streamyx. That it took Streamyx three days to fix the computer problem in the 21st century says a lot about the expertise or seriousness of Streamyx. I am reminded of Augustine’s words that there is no difference between kingdoms (regna) and bands of robbers (latrocinia). I guess Augustine would also put monopoly in the business of computer service provider at the same level with kingdoms and robbers.

Anyway I post here a full exposition of Augustine’s Model of the Trinity, as promised:

Augustine’s goal is to not to prove the doctrine the Trinity given his presupposition that faith precedes understanding and that understanding must inform faith. His ‘De Trinitate’ represents an exercise in understanding what it means to say that God is at the same time Unity in Trinity and Trinity in Unity.

Augustine on the Trinity

I) Persons as Relations
Augustine’s goal is to not to prove the doctrine the Trinity given his presupposition that faith precedes understanding and that understanding must inform faith. His ‘De Trinitate’ represents an exercise in understanding what it means to say that God is at the same time Unity in Trinity and Trinity in Unity.

For Augustine the doctrine of Trinity is already revealed in Scriptures but it may be clarified using an adopted philosophical framework which in his case is Neo-Platonism. He assumes that man is made in the image of God on the basis of Scripture. He proceeds to explain how the Trinitarian structure of the inner man illuminates our understanding of the Trinity. His approach is arguably circular, but this is acceptable so long as we accept that his end goal is to explain the Trinity rather than to prove the Trinity. Continue reading “Augustine Model of the Trinity”

Augustine’s Model of the Trinity – Preview Trailer

Summary Diagram of Augustine’s Model of the Trinity – On the Relationship between the Father, Son and Holy Spirit

Following the grand tradition of the media industry that takes delight in teasing its audience with ‘trailers’, I have decided to post one of my own. This should be natural since I am introducing our own theological superstar whose fame and popularity has endured 1500 years. Of course, I am talking about none other than Augustine.

I give below a diagram that summarizes his doctrine of the Trinity Continue reading “Augustine’s Model of the Trinity – Preview Trailer”

The Life of Thomas More by Peter Ackroyd

The public often receives seductive calls coming from religious ideologues who promise us spiritual peace if only we submit to a power alliance between religion and government: Public order will prosper if the unchanging laws of God are implemented, if not imposed, by a central sovereign. Law, politics and religion form a threefold cable that cannot be easily broken and offers itself as a well nigh irresistible seduction to citizens who are disturbed by the breakdown of morality in modern society.

Political power is often legitimized by sophisticated ideological rhetoric. The difficult and delicate task of exposing the damaging consequences resulting from the entanglement between religion and politics requires a close analysis of the dynamics of power struggle between the protagonists. Social conflict is guaranteed precisely because the clerics are rigidly imbued with a sense of righteousness that must impose their religious vision upon pluralistic civil society without compromise and without any regard for citizens of different convictions. What is conflict but a disregard for compromise in the public sphere?

Book Review: The Life of Thomas More by Peter Ackroyd

Ng Kam Weng
Thomas Hobbes once described the life of natural man as solitary, poor, brutish and short. This vivid image becomes palpable when society degenerates into chaos and violence in the absence of strong political leadership. In such times, politicians as such are quick to exploit the fearful scenario and counsel that it would be wise for frail citizens like us to surrender our precious freedom into the hands of a strong government.

Even more seductive are calls coming from religious ideologues who promise us spiritual peace if only we submit to a power alliance between religion and government: Public order will prosper if the unchanging laws of God are implemented, if not imposed, by a central sovereign. Law, politics and religion form a threefold cable that cannot be easily broken and offers itself as a well nigh irresistible seduction to citizens who are disturbed by the breakdown of morality in modern society. Continue reading “The Life of Thomas More by Peter Ackroyd”

T. F. Torrance on Perichoresis (Mutual Indwelling of Persons within the Trinity)

Torrance wants to go beyond the category of substance and applies the term perichoresis (πε�?ιχώ�?ησις, co-inherence, inter-penetrating and mutual indwelling) to highlight the dynamic, spiritual and intensely personal relationships in the Trinity. We are reminded of the model of indwelling love proposed by Augustine. Perichoresis refers to that eternal love between the Father (lover) and the Son (beloved) and the Holy Spirit (Spirit of love that binds both the lover and the beloved).

T. F. Torrance on Perichoresis (Mutual Indwelling of Persons within the Trinity)

Ng Kam Weng

It may be noted that Nicene probably was focusing on the generic meaning of ousia (substance) or homoousia(of same substance) since its immediate concern was to refute Arianism which asserted the Son did not share the same nature/substance as the Father. But theologizing beyond the Nicene context requires a deepening of the term to include the dimension of numerical identity for the term homoousia. Such was what Athanasius discovered when he sought yo draw out the theological significance of Nicene in framing an adequate doctrine of Trinity. Continue reading “T. F. Torrance on Perichoresis (Mutual Indwelling of Persons within the Trinity)”

Exploring the Role of Orientalism

There is defensiveness among some of the Asian literati who wax eloquent on the need for cultural planning and censorship to defend national culture against Western influences. These literati often justify their anxieties by claiming that Western powers have historically exploited the intellectual discipline called Orientalism to undermine not only the dignity and self-identity of Orientals but also the will to resist their colonial masters.

Exploring the Role of Orientalism
Ng Kam Weng

Book Review: J.J. Clarke, Oriental Enlightenment

Hermann Goering, Hitler’s henchman, once quipped that whenever he hears the word “culture” he reaches for his pistol. The remark is most surprising. After all, culture is synonymous with the high achievements of refined societies. Enrichment, rather than violence, should be associated with culture.

Scholars may be tempted to dismiss such anxieties as paranoia except for the forceful argument mounted by Edward Said in his landmark study, Orientalism. Said’s thesis relies on Michel Foucault’s social epistemology which rejects the possibility of pure knowledge. According to this view, knowledge is a tool to legitimatize power and control. Continue reading “Exploring the Role of Orientalism”

Greek Trinitarian Terms in the Early Church (Part 2)

A more succinct discussion on Substance (ousia) and Object (hypostasis) is given by G. L. Prestige in his book Fathers and Heretics.

Notes on Greek Trinitarian Terms in the Early Church (Part 2)
Ng Kam Weng

A more succinct discussion on Substance (ousia) and Object (hypostasis) is given by G. L. Prestige in his book Fathers and Heretics.

The terms have a similar meaning but are not identical [cf., etymologically, the Latin substantia is an exact translation of the Greek hypostasis.

“‘Substance’ means an object consisting of some particular stuff; it has an inward reference to the nature of the thing in itself, expressing what logicians call a connotation. ‘Object’ means a substance marked off as an individual specimen by reason of its distinction from all other objects, it bears an outward reference to a reality independent of other individuals, and expresses what logicians call a denotation.” (FH 88)

To clarify further let me give an illustration inspired by Prestige’s discussion. Continue reading “Greek Trinitarian Terms in the Early Church (Part 2)”