Jewish Objections to Christianity, Part 2
October 19, 2010 15 Comments
Elijah kills the prophets of Ba'al
Continuation.
By: Jay
1. The doctrine of a third Person was not clearly taught in the first few centuries. Indeed, even by Basil’s time, he expressed hesitation about declaring for sure that the Spirit was a third hypostasis in the godhead. The problem with this is that we must either admit a very extreme form of doctrinal development, which few are willing to admit, or we must say that in some way the fathers of the 1-3 centuries were utterly deficient in their doctrine of God. How did they carry on the apostolic Tradition, if many of them did not even grasp the divinity and Personhood of the Spirit? In fact, Justin Martyr posited a Dyad. Consider also the “development” of the notion from Athanasius that the Son is generated from the essence of God, to the Cappadocian idea that He is generated from the Father proper. Once you read Plotinus, though, it becomes clear how influential the Platonic tradition was on the Alexandrians and the Latins in their triadic formulations. But once we admit this, we have moved far from the Hebraic and Mosaic tradition, into what appears to be a Greek Hellenic mystery religion. Indeed, if you pay attention to Christian writers, notice how often when speaking of God, it is a singular Person, with a singular will acting. Yet when we come to Trinitarian theology and God acting, we are immediately caught in a whirlwind of explaining how three Persons act in different way, yet don’t. It’s a maze that ends up being miles away from the Shema. Peruse the 5th Ennead for yourself, which Augustine openly borrowed heavily from: http://classics.mit.edu/Plotinus/enneads.5.fifth.html
2. Can we pray impreccatory prayers now? C.S. Lewis found them offensive and demanded we cannot. Aquinas says we must in no wise despise our enemies. If no, this would be absurd, since it would mean God composed many prayers in the Psalms that are now useless. Although some might resort to lengthy explanations as to how we can pray them, this would run counter the tradition of many of the saints, who forbid such an idea. And based on a simple reading of the Sermon on the Mount, it would appear we cannot pray them. Other examples of how this is fuzzy would be something like martyrdom – does God want me to fight my opponents and possibly save the lives of others, or am I bound to martyrdom? When we look at the Church of the first few centuries, pacifism was almost the absolute law. Why such a radical change in God’s social rules? Read more of this post
