1.4 Why The Trinity Was Accepted
In my opinion, the Biblical evidence against the trinity is compelling.
And yet the majority of professing Christians are trinitarian; and
moreover, they stigmatize non-trinitarians as non-Christian, many
claiming that non-trinitarians are automatically a ‘sect’.
Clearly enough, neither the word ‘trinity’ nor the wording
of the trinitarian formula were known to New Testament Christianity.
In a sense, Jesus ‘became’ God to many Christians all
because a group of bishops decided it was so. But why did
this happen? And why was there so much angst to label those who
didn’t accept the trinity as heretics? Having read around
the history of the early centuries of Christianity, the following
are some suggested reasons.
1. Accommodation To Paganism
There was a mixture of paganism and Christianity, to make the changeover
from paganism to nominal Christianity less controversial and more
painless. I’ve given some specific examples of this in a European
context below. Many scholars have pointed out that the idea of a
Divine figure coming to earth to redeem the faithful was a very
common pagan myth in the Middle East of the first century (1). It's
easy to see how early Christians would've been tempted to claim
that Christ was some form of pre-existent God in order to make their
beliefs accommodate to the surrounding paganism- and it's understandable
that some would've been eager to misinterpret Bible passages to
this end.
Barry Cunliffe(2) notes “the prevalence of tripilism
in Celtic religion… The ‘power of three’ was frequently expressed
in iconography, as, for example, in the three-faced stone head from
Corleck, Cavan, in Ireland or the tricephalic deity depicted on
the pot from Bavay in northern France, but it is also found as a
recurring motif- the triskele- in Celtic art. The concept is made
even more specific in the Romano-British and Gallo-Roman religion
in the form of the Deae Matres or the Matronae-
the three mother goddesses- who together form a unity representing
strength, power and fertility. Another but less widespread female
trinity are the Saluviae, who preside over springs… inscriptions
to the Lugoves in Switzerland and Spain may well refer
to a triple form of Lugh. In the Insular literature of Ireland,
tripilism is a recurring theme. The great goddess, the Morrigan
in her plural form, the Morrigna, resolves into three: Morrigan,
Badb, and Nemain. Brigit and Macha also occur as triads. It is tempting
to wonder if the threefold division proposed by Lucan, of Esus,
Teutates, and Taranis, is a further expression of Celtic tripilism”.
So it’s not surprising that the idea of God as a trinity was easily
accepted in Europe- the one true God had been adapted to the pagan
background culture, rather than Bible truth being allowed to define
our beliefs. The more one searches, the more one finds evidence
of what Cunliffe calls “tripilisms”, pagan godheads that occurred
in three forms or persons. The “three legs of Mann” on the Isle
of Mann, which symbol is also found on coins found in Italy and
Asia Minor from before the time of Christ; the triple knot inscriptions
[called the Triquetra] and the “Triskel” symbol, again a reference
to some primitive form of ‘trinity’, found in inscriptions and art
forms throughout Brittany, Ireland and Western Britain.
Photo: A small plaque of schist from Bath, England with three
female figures representing the ‘three mothers’, a triad of deities.
These triads of mother goddesses were common in the West of Britain
in the early Roman period, probably reflecting an earlier Iron Age
tradition. Original in the Roman Baths Museum, Bath UK.
Roman Influence
Around AD8, Ovid published his collection of poems called Metamorphoses.
They are full of tales of how gods descended to earth, incarnated
as men, and then went back to Heaven. Jupiter and Mercury were supposed
to have come to earth, unrecognized as men, and were supposedly
entertained by Baucis and Philemon. These ideas were common in the
first century- hence when Paul and Barnabas did miracles (Acts 14:11),
the people assumed they were Hermes and Zeus (the Greek equivalent
of Jupiter and Mercury). Note, of course, how fervently Paul denied
this! Cicero wrote to the governor of Asia and encouraged him to
act as if he were one of the Divine men who supposedly came to earth
from Heaven (Ad Quintem Fratrem I.i.7). Horace in B.C.30
addressed Caesar Augustus as Mercury incarnate, and wrote that the
son of Mercury was to come down from Heaven and 'expiate human guilt'
(Odes I.2). Vergil in 40 B.C. made a similar prophecy that
"was later interpreted as a Messianic prophecy by Christians"
(3). I find all this highly significant. The ideas of a pre-existent
God coming to earth as man, as a saviour, expiating human guilt
etc., were all pagan ideas. And it is these very ideas which were
seized upon by Christians and later made respectable [in orthodox
Christian terms] as the doctrine of the trinity. A hard question
to trinitarians would be: 'How do you explain the huge similarities
between your beliefs and those of pagan Greece and Rome at the time
of Jesus?'. This question hits the harder when the admission is
finally forced that the New Testament itself is silent about the
trinity, incarnation, God becoming man, personal pre-existence of
Jesus etc. And the question acquires fatal force when it is demonstrated
that the few New Testament passages used to shore up trinitarianism
are in fact examples of the apostles quoting or alluding to the
pagan myths in order to debunk them. I have exemplified
that point frequently in these studies- see, e.g., my comments on
Philippians 2.
Remember that the trinity was adopted at the Council of Nicea in
AD325. This Council was called by Constantine after he decided he
wished to turn the official religion of the Roman empire from paganism
to Christianity. Not long before that Council, Christians had been
cruelly persecuted. Some of the delegates at that Council even bore
on their faces and in their bodies the marks of that persecution.
The pagans had [falsely] accused the Christians of making Jesus
into a God whom they worshipped. Pliny had reported how they “chant
antiphonally a hymn to Christ as to a god” (4). In the pagan
Roman world, only the Jews refused to worship other gods on the
basis that there was only one true God. The fact the Christians
did the same led to the perception that they too thought that there
was only one God, just that they called Him ‘Christ’.
The Jews likewise wrongly assumed that anyone claiming to be the
Son of God was claiming to be God (Jn. 10:33-36; 19:7)- even though
Jesus specifically corrected them over this! As often happens, the
perceptions of a group by their enemies often come to define how
the group perceive themselves. Constantine was a politician and
a warrior. He wasn’t a Bible student, nor a theologian, in
fact he wasn’t even a very serious Christian (5). Although
he accepted Christianity, he said he didn’t want to be baptized
because he wanted to continue in sin. He seems to have figured that
Christianity was the right thing for the empire. So, Christianity,
here we come. Constantine, and many others who jumped on the ‘Christian’
bandwagon, shared the perception of Christ which had existed in
the pagan world which they had grown up in. And the pagan perception,
as Pliny and many others make clear, was that Jesus was a kind of
God. And so when Constantine presided over the dispute amongst the
bishops at Nicea about who Jesus was, he naturally assumed that
the ‘Jesus is God Himself’ party were in fact traditional
Christians.
Notes
(1) Barry Cunliffe, The Ancient Celts (London: Penguin,
1999) p. 17
(2) Rudolph Bultmann, Theology Of The New Testament (New
York: Scribner's, 1965) Vol. 1 p. 166; F.B.Craddock, The Pre-Existence
Of Christ In The New Testament (Nashville: Abingdon, 1968);
M. Wiles, The Remaking Of Christian Doctrine (London: S.C.M.,
1974) Chapter 3.
(3) Frances Young, in John Hick, ed., The Myth Of God Incarnate
(London: S.C.M., 1977) p. 97.
(4) Pliny (the Younger), Epistles 10.96. English translation
in A New Eusebius: Documents Illustrative Of The History of
The Church To AD 337, ed. J. Stevenson (London: S.P.C.K., 1974)
pp. 13-15.
(5) There's strong historical evidence that Constantine was scarcely
a Christian himself by the time of the Council of Nicea. The idea
is commonly held that he saw a vision of Christ at the battle of
Milvan Bridge in AD312 and then converted to Christianity in gratitude,
especially as Christ supposedly told him to lead his soldiers with
the sign of the cross. However, there is serious evidence against
this. After the battle, he claimed that "The supreme deity"
had helped him, and he placed "the heavenly sign of God"
on his soldier's shields. But historical sources dating from soon
after the battle state that this sign was not the cross, but the
chi-ro sign, or labarum- the emblem of the sun god. It was only
many years later that Eusebius wrote a biography of Constantine,
in which he claimed that this had actually been the sign of the
cross. After the battle in AD312, Constantine erected a triumphal
arch opposite the Colosseum in Rome to celebrate the victory- and
covered it with reliefs of Mars, Jupiter, Hercules [the gods of
war], and ascribed victory to the power of the Sun god. Depictions
of the battle show no soldier with any cross on his shield! As late
as AD320, Constantine's coins represented him with the crown of
the 'Sol Invictus', the Sun god cult. And was it co-incidence that
he declared December 25th, the main festival of the 'Sol Invictus',
as the birthday of Jesus? Further, his new capital, Constantinople,
was committed to the care of the local protecting deities, Rhea
and Tyche- Constantine built temples for them all over his new capital.
2. Genuine Intellectual Failure?
There was an element of genuine misinterpretation. As you read
through the New Testament chronologically, it becomes apparent that
the Lord Jesus is spoken of in ever more exalted language. For example,
the term “son of man” is a favourite of the Gospel writers
to describe the Lord Jesus. But it occurs only once in the later
New Testament. Mark, the first Gospel, never calls Jesus “Lord”-
but “Lord” is Paul’s most common title of Jesus
some years later. John’s Gospel, clearly written after the
other three, uses much more exalted language about the Lord Jesus
than the earlier Gospels. The growth in perception of the greatness
of Jesus is also perhaps reflected in the way that Revelation, the
last inspired book of the New Testament, employs the most exalted
language about Jesus. Both Paul and Peter show a progressive fondness
in their choice of words for terms which exalt Jesus higher and
higher. And presumably this trend continued after their death, as
believers realized more and more that the carpenter from Nazareth
had in fact been God’s Son, and is now the exalted King of
Heaven and earth. The penny dropped that in fact “we can never
exalt Christ too highly”, as Robert Roberts put it in the
19th century. But… and it’s a big but. The language
of exaltation can reach a point where Jesus is no longer Jesus,
but somehow God Himself. Further, it’s my observation that
intellectual failure very often has an underlying psychological
basis. To make Jesus God was one thing, but to accept the doctrine
of three Gods in one, the trinity, was another. And I submit that
this intellectual failure was rooted, even unconsciously, in a desire
for an easier ride. It is after all extremely demanding to accept
that a man, born into all our dysfunction, could be perfect; that
from the larynx of a Palestinian Jew there could come forth the
words of God Almighty. It’s a challenge, because we too are
human; and if this was how far one of us could rise, above all the
things that hold us down, that retard our growth towards the image
of God Himself… then He is setting us an example so challenging
that it reaches into the very core of our being, uncomfortably,
inconveniently and even worryingly. To have a Jesus who was in fact
not truly human, but just acting out, a Jesus who was really God
and not man… this removes so much of the challenge of the
real, human Christ.
- It has to be admitted that any attempt to use human language
in order to somehow express the greatness of what the Lord Jesus
has achieved, who He was and who He is, is somehow doomed to failure.
I may break the rules of grammatical convention in my writings by
writing the personal pronouns related to Jesus with a capital 'H'
("He... His... Him"), but this of course quite fails to
express in language and under "the tyranny of words" all
that I think of Him. I like to imagine that all genuine believers
know something of my dilemma. As Robert Roberts said so well, "We
cannot lift Christ too high". Perhaps it was in this spirit
that men began to speak of Jesus as "God"- the problem
is that by ending up with the "Jesus=God" equation, we
are doing violence to God's word and also actually minimizing the
colossal, unspeakable achievement of the human Jesus. The New Testament
is full of very high adoration for the Lord Jesus. Seeing those
words and phrases were chosen under the inspiration of God, His
Father, we would be better advised to stick with them rather than
try to invent our own terms and analogies in order to express His
greatness. The structure of the original text of the prologue to
John's Gospel regarding the word, and also Phil. 2:9-11 regarding
the exaltation of Jesus, are arranged in such a way that they appear
to be hymns which were sung by the believers. Plainly the Younger
(Epistle 10.96.7) writes of the Christians "singing
hymns to Christ as to a god"; surely he had in mind these passages.
It can often be that we adopt the very position falsely ascribed
to us by our critics; and perhaps that's what happened here. The
critics of early Christianity wrongly claimed that the Christians
thought of Jesus as God; and this eventually became their position
for the most part, although it was not originally.
- It could be that some read [or heard of] the Biblical descriptions
of Christ in glory now and assumed that this is how He
must have been whilst on earth- and thus artists depict Jesus praying
in Gethsemane which the kind of halo of glory around His head which
we might assume He now has. That, however, is a really
quite inexcusable misuse of the Bible text, taking a few verses
and images from one part of it with no respect at all for the others.
I'm being generous by categorizing this kind of thing under 'intellectual
failure'. For the Bible is God's word to us, carefully and amazingly
preserved by Him... and to treat it like this is rather like my
hearing your earnest and passionate explanation of something to
me, but my only bothering to listen to a couple of phrases,
and then using these to totally misrepresent to others your whole
message to me.
- Suetonius records that there were frequent "disturbances
caused by Chrestus among the Jews of Rome" (Claudius
25.4). 'Chrestus' meant 'slave'- this was how Jesus was known, as
the slave who was King. But those ideas didn't fit together well
in the Mediterranean world, where the image of a humble King was
somehow a contradiction in terms. For me, the significance of Suetonius'
record is that the Lord Jesus was initially popularly known as
Chrestus, the glorified slave, rather than Christos,
the Christ. Of course it's quite Biblical and correct to call Jesus
"the Christ"; but in early Christianity He was glorified
for His humility, as a slave of all who was thereby exalted. The
trinity seems to have partly arisen from a forgetting of this factor
in His exaltation, and focusing instead solely on the titles of
His glorification until the primitive and incorrect equation "Jesus=God"
was reached.
- Christianity was and is radically counter-cultural. The very
terms used by the Roman empire regarding its Kingdom and Caesars
are all applied to the Kingdom of God and to His Son. I have exemplified
this at length elsewhere (1). Thus 'Caesar is Lord' became 'Jesus
is Lord' in early Christianity (2). I suggest that there may have
been an element of genuine intellectual failure amongst some illiterate
early Christians, who noticed this feature of Christianity, and
wrongly inferred from it that therefore all that is true or claimed
to be true of Caesar must therefore be true of Jesus- when the fact
they shared the same verbal titles doesn't imply that at all. Thus
when it was claimed that Caesar was a pre-existent God who on death
returned to Heaven, those illiterate [and other] folks may have
been tempted to assume that this was therefore also true of Jesus.
But maybe I'm being too generous here. The early Christians virulently
rejected the Emperor-cult; but as Christianity came to merge with
the Roman world, it became modelled on the Emperor-cult in a way
which the earliest Christians would've fiercely rejected. By the
Middle Ages, icons were depicting Christ appearing like the Emperor,
and God rendered as the Pope- Van Eyck and Boticelli presented God
the Father as wearing the same triple crown which the Pope wore
(3). In this we see the full mixture of apostate church and worldly
state, and the Trinity was just a convenient means to that end.
On balance, whilst I accept the Trinity may have arisen from an
element of genuine intellectual failure, being honestly mistaken
in Bible study, it seems to me that this doesn't really excuse the
huge and basic ignorance of God's word as the source of truth about
Himself and His Son. It seems that the early church 'fathers' began
desperately grabbing any Bible verse which would justify their position,
as we have commented so many times. Thus commenting on the Hebrew
and Septuagint of Mic. 5:2, James Dunn comments: "In neither
instance does the Hebrew suggest the idea of pre-existence... it
was not until Justin took it up in the middle of the second century
AD that it began to be used as a prophecy of Christ's pre-existence"
(4). In this observation, which Dunn documents at length, we see
how once the ideas of Christ being God and pre-existing were accepted
and assumed, the church 'fathers' started casting around for Biblical
evidence to support those positions. This, sadly, is typical of
the inductive reasoning that has plagued Christian thinking. An
idea is seized upon, often because it is acceptable to the surrounding
world, and then Bible verses are appended to it, regardless of their
context.
Notes
(1) See 'The Objections To Christianity' in my Bible Lives
section 16-4.
(2) Adolf Deissmann gives very many examples of how the titles
of Caesar used in the Imperial Cult were applied to Jesus- see his
Light From The Ancient East (London: Hodder & Stoughton,
1927) pp. 342 ff.
(3) See F.E. Hulme, Symbolism In Christian Art (Blandford:
Blandford Press, 1976) pp. 43 ff.
(4) James Dunn, Christology In The Making (Philadelphia:
Westminster Press, 1980) p. 71. A similar conclusion concerning
Mic. 5:2 is to be found in J. Klausner, The Messianic Idea In
Israel (New York: Macmillan, 1956) p. 77.
3. The Psychological Attraction Of A Non-Human Jesus
I would suggest that every false understanding of the Bible, every
wrong doctrine, has some sort of psychological basis to it; and
that often, this involves an excuse for flunking the challenge to
believe God's word. To believe that Jesus of Nazareth was
human, yet never sinned, died, and then rose again... demands a
lot of faith. I recall discussing the nature of the Lord Jesus for
many hours, late into the night in an apartment in South London.
By about 2 a.m., we seem to have got to the crux of the issues.
My friend said something to the effect, with a genuine sense of
wonder, 'If you're asking me to believe that a man could live and
never sin, die and then resurrect... I can't believe that of a man.
I just... don't have the faith. I have to believe He was God to
have done all that'. I left soon afterwards, and drove across the
silent, sleeping suburbs of my hometown feeling that at last I had
understood why there is so much belief in the Trinity,
'Jesus = God' idea. Quite simply, it demands much less faith.
And to believe the simple Biblical account does actually require
more faith than appears. To believe that 2000 years ago, on a day
in April, on a Friday afternoon, on a hill outside Jerusalem, a
perfect man died... and after three days, the graveclothes stirred,
a young man walked out into the early morning mist, with the lights
of Jerusalem shimmering in the distance... that 40 days later He
ascended up vertically into the sky and somehow got taken to Heaven,
the very centre of the cosmos... yes, it demands faith to grasp
the personal, actual, concrete, historical reality of it all. It's
so much easier to shrug it all off, to walk away from the challenge
of faith, by saying that yeah, actually, He was God. The early Christians
must likewise have struggled with the questions- how could a man
have done all this? How could this be true of a man? Could
one of us really have pulled this off? And so
they took the easy way out, flunked the issue, by deciding that
Jesus must've been God. Likewise there is the challenge of the fact
that Jesus is explained in Scripture as our representative;
but that requires a lot of faith from us, and so Christianity generally
has ditched that demand and replaced it with a pagan notion of substitution.
Yet the Lord Jesus set us a pattern- humiliation and suffering,
followed by glorification. Yet the common conception of Jesus gets
this all the wrong way around- pre-existent glory in Heaven followed
by humiliation, then a return to glory. But the Bible clearly teaches
that the glory of the Lord Jesus was earned, it was His reward,
and we with all our hearts say "Worthy the lamb that was slain!"
to receive that glory- knowing that we too have embarked upon a
similar path to glory, with every experience of humiliation in this
life understood in that context.
This psychological discomfort with the human Jesus is reflected
by the way in which there's always vociferous reaction against any
Bible translation which has Jesus speaking in ordinary human language
(e.g. that of Andy Gauss, The Unvarnished New Testament),
and against any movie or piece of writing which shows the Lord Jesus
experiencing the kinds of human feelings and passions which we do.
The human desire to believe in a god rather than a man is demonstrated
in Israel’s attitude to Moses. They complained about “this
Moses, the man that brought us up out of the land of Egypt”;
and therefore made the golden calf, proclaiming: “These be
thy gods, O Israel, which brought thee up out of the land
of Egypt” (Ex. 32:1,4). Note in passing how they created one
calf, but worshipped it as gods plural. They committed
the trinity fallacy of many centuries later. They couldn’t
handle a saviour who was human, like them, and so they decided that
a god had been their saviour, who existed as a plurality, gods,
within a unity, i.e. the golden calf.
The essence of Christianity is to be as it were in a personality
cult behind the person of the Lord Jesus. It's all about reflecting
daily upon Him, asking "What would Jesus do?" as we face
the myriad decisions which make up daily life. Yet this is hard
to do; we find it almost impossible to maintain daily focus upon
the Jesus who is revealed in the Gospels. The tendency always is
to let our mind stray onto more abstract and less personally demanding
things; and it has been observed that as the Church as a whole moved
away from focus upon the real, human Jesus of the Gospels, so they
became increasingly absorbed in speculation about His supposed previous
life in Heaven.
4. Jewish Influence
The true Christian believer has ever been under pressure from the
world. Paul wrote words of eternal relevance when he asked that
we not allow the world to press us into its’ mould, but rather
allow Christ to transform us. The acceptance of the trinity was
a result of the world pressurizing the church. The Roman and Jewish
worlds which surrounded the Christians had a way of divinizing human
figures. If you concluded a man had been a hero, then you applied
Divine language to him- a form of what the Greeks had called apotheosis.
This is why some of the Rabbinic commentary on men like Moses and
Elijah use God-like language about them, although clearly the intention
was not to make them equal to the one and only God of Israel whom
they believed in. Yet the Greek and Western world have unfortnately
read the Hebraic Biblical documents through their own worldviews,
and have missed the fact that Hebrew terms and approaches are quite
different to their own.
There’s no lack of evidence that Christians did this with
regards to the language used about Jesus, indeed there are examples
of it in the New Testament. And it has also been observed that some
of the exalted Jewish language used about Moses- e.g. “the
one for and on account of whom the world was created”- was
purposefully appropriated by Paul and applied to Jesus (1). Such
glorified figures were also spoken of with the language of pre-existence,
as if they had existed from the beginning of creation, even though
that wasn’t literally the case. They were “ascribed
a prior, heavenly status or existence, however that was understood”
(2). But as Christianity generally turned against the Jews, as Jewish
Christians were thrown out of the church or returned to the synagogues,
the actual human roots of Jesus were overlooked. The Jewish background
to the language of exaltation used about Him was no longer appreciated.
Instead, Christ remained in the minds of many Christians just with
the Divine titles attached to Him; and so they ended up concluding
that He was God Himself. Why? Because they overlooked the Jewish
origins of Jesus, and the Old Testament background to Him; and because
they preferred to stick with forms of wording which were comfortable
and familiar to them, rather that searching out the meaning behind
those words. And today, nothing much has changed. Still Christians
remain almost wilfully ignorant of the basic principle of ‘God
manifestation’ which is found throughout Scripture, whereby
Divine language can be used of a person without making them God
Himself.
Vincent Taylor analyzes Paul’s hymn of praise to the Lord
Jesus in Phil. 2:6-11 and concludes that it is an adaptation of
a Jewish hymn which spoke of “the appearance of the Heavenly
Man on earth” (3). Paul was writing under inspiration, but
it seems he purposefully adapted a Jewish hymn and applied it to
Jesus- to indicate the status which the Lord Jesus should truly
be ascribed. Col. 1:15-20, another poetic fragment which is likewise
misunderstood by those seeking to justify the false idea of a personal
pre-existence of the Lord, has also been identified as a Jewish
hymn which Paul modified (4). We must remember that Paul was inspired
by God to answer the claims of false teachers; and he was doing
so by using and re-interpreting the terms which they used. Nearly
all the titles of Christ used in the letter to the Hebrews are taken
from Philo or the Jewish book of Wisdom (5). The writer to the Hebrews
is seeking to apply them in their correct and true sense to the
Lord Jesus. This explains why some titles are used which can easily
be misunderstood by those not appreciating this background. For
example, Philo speaks of “the impress of God’s seal”,
and Hebrews applies this to the Lord Jesus. The phrase has been
misinterpreted by trinitarians as meaning that Jesus is therefore
God; but this wasn’t at all the idea behind the title in Philo’s
writings, and neither was it when the letter to the Hebrews took
up the phrase and applied it to Jesus. This sort of thing goes on
far more often than we might think in the Bible- existing theological
ideas are re-cast and re-presented in their correct light, especially
with reference to the Lord Jesus. Arthur Gibson notes that “there
is an important second level within religious language: it is a
reflection upon, a criticism of, a correction of, or a more general
formulation of, expressions which previously occur” (6). He
even shows that the very Names ‘Yahweh’ and ‘El’
were an allusion to earlier contemporary gods of a similar name
and meaning- but the only true God, Yahweh, the El of Israel, alludes
to these false notions and presents them as applying solely to Himself.
Jewish Myths Deconstructed
In my study of the historical development of the common Christian
understanding of Satan, I found that Jewish myths played a particularly
strong role in influencing the early Christian positions- once Christianity
started to depart from a purely Biblical approach (7). The same
appears true for some elements of the false doctrines which led
to the development of the Trinity. The apostate Jewish Book
of Enoch held that the "Son of man" figure personally
pre-existed (1 Enoch 48:2-6; 62:6,7). The idea of personal pre-existence
was held by the Samaritans, who believed that Moses personally pre-existed
(8). Indeed the idea of a pre-existent man, called by German theologians
the urmensch , was likely picked up by the Jews from the
Persians during the captivity. It became attractive, therefore,
that Christians who believed that Jesus was the prophet greater
than Moses, that He was the "Son of man", yet who were
influenced by Jewish thinking, would therefore come to assume that
Jesus also personally pre-existed. And yet they drew that conclusion
in defiance of basic Biblical teaching to the opposite. Paul often
appears to allude to these Jewish ideas, which he would've been
familiar with, in order to deconstruct and correct them. Thus when
he compares Jesus and Adam by saying: "The first man is of
the earth, the second man is from heaven" (1 Cor. 15:45-47),
he is alluding to the idea of Philo that there was an earthly and
heavenly man; and one of the Nag Hammadi documents On The Origin
Of The World claims that "the first Adam of the light
is spiritual... the second Adam is soul-endowed" (9). Paul's
point is that the "second Adam" is the now-exalted Lord
Jesus in Heaven, and not some pre-existent being. Adam was "a
type of him who was to come" (Rom. 5:14); the one who brought
sin, whereas Christ brought salvation. Paul was alluding to and
correcting the false ideas- hence he at times appears to use language
which hints of pre-existence. But reading his writings in context
show that he held no such idea, and was certainly not advocating
the truth of those myths and documents he alluded to.
The natural human desire to downplay our own sin, and that of our
race, led Judaism to misinterpret the fall of Adam. They ended up
calling Adam "the Heavenly man" and believing that he
was somehow alive and would be re-incarnated in the Messiah. Philo,
the great Jewish philosopher of Alexandria, popularized this view.
In The Real Devil
I comment how this kind of corrupt Judaism was partly responsible
for Christianity's adoption of pagan notions of the Devil. But the
same observation holds true in seeking to explain how early Christianity
also became corrupted in its understanding of Messiah-Jesus. Philo
argued that there were two "Adams" referred to in Genesis
(based on his failure to reconcile Gen. 1:27 with Gen. 2:2). Paul
was fully aware of these false ideas, and specifically alludes to
them when explaining how "the first Adam" was the historical
Adam we meet in Genesis; and the "second Adam" is a term
only applicable to the Lord Jesus Christ after His resurrection.
Martin Hengel suggests that Christians attempted to answer the
Jewish ideas of pre-existent Torah, Wisdom and Logos by
developing the idea that Jesus pre-existed, as a kind of answer
to their claims (10). This would indicate that the Christians simply
sought to make their Jesus attractive to the surrounding world,
paying more attention to justifying their beliefs and silencing
other alternatives than to simply proclaiming the Biblical Christ.
And so many have repeated that error over history. Origen's reply
to Celsus, a critic of Christianity, reveals how a wrong understanding
of Jesus developed in response to the criticisms received by Christianity.
Celsus claimed that the Christians were making Jesus out to be a
God by worshipping Him (as quoted by Origen in Contra Celsum
8.12). The response should've been that worship of Jesus doesn't
require Him to be one and the same person as God- for the same Greek
words used in the New Testament about 'worship' of Jesus are used
about worship of men. But instead, Origen took the path
of justifying the idea that Jesus is God.
C.H. Dodd throughout chapter 3 of his classic The Interpretation
Of The Fourth Gospel gives ample reason to believe his thesis
that John's Gospel was written [partly] in order to deconstruct
the popular teachings of Philo in the first century- and there are
therefore many allusions to his writings. Thus John records how
in vain the Jews searched the Scriptures, because in them they thought
they had eternal life (Jn. 5:39)- when this is the very thing that
Philo claimed to do. This approach helps us understand why, for
example, the prologue to John is written in the way it is, full
of allusion to Jewish ideas about the logos. How John writes
is only confusing to us because we're not reading his inspired words
against the immediate background in which they were written- which
included the very popular false teachings of Philo about the logos.
Thus Philo claimed that God had two sons, sent the younger into
the world, and the elder, the logos, remained "by
Him"- whereas John's prologue shows that the logos
was an abstract idea, which was sent into the world in
the form of God's one and only Son, the Lord Jesus. Dodd shows how
constantly John is referring to Philo- e.g. Philo denied any possibility
of spiritual rebirth, whereas John (Jn. 3:3-5) stresses how needful
and possible it is in Christ. The very abstract views of Philo are
challenged when John comments that the logos has become
flesh- real and actual, handled and seen, in the person of the Lord
Jesus. Philo claimed that the logos was an Angel- whereas
John effectively denies this by saying that the logos became
a real and actual human being. Those Christians who claim Jesus
was an Angel- and they range from Jehovah's Witnesses to those who
claim Jesus appeared as an Old Testament Angel- should all stand
corrected by John's argument against Philo. In chapter 11 of his
book, Dodd makes the observation that there was a tension between
Jewish monotheism, and the many gods of Greek mythology. He shows
how these ideas were reconciled by bringing the gods into some kind
of family relationship with each- thus Hermes and Apollo became
sons of Zeus, and all were seen as emanations of the one God. This
is highly significant for any study of how the Trinity came into
existence- the stage was set for the idea of a small family of gods
to develop, all supposedly emanations of one God.
The Samaritans
I wish to share a theory which to me is significant in explaining
the way that Jewish conceptions came to influence Christian misunderstanding
of Jesus. My suggestion is that the Samaritan Christians came to
import into their theology a view of Jesus which was based upon
the mixture of Jewish-pagan ideas which they had held before their
conversion to Christianity. The letter to the Hebrews is clearly
intended as a rebuttal of wrong understandings of the Lord Jesus,
and as noted above, the language used about Jesus in Heb. 1 clearly
alludes to incipient Gnostic ideas of a pre-existent redeemer who
was in some ways 'God'- and the writer is clearly debunking those
ideas. I speak more about this in The Divine Side Of Jesus. My suggestion
is that Hebrews was written specifically to Samaritan Christians.
For starters, it was Samaritans who called themselves Hebraioi;
the Jews tended not to use that term (11). And the reasoning of
Hebrews is drawn all from the tabernacle rather than the
Jerusalem temple, which the Samaritans didn't accept. The list of
the faithful in Heb. 11 is drawn only from the Pentateuch and Joshua,
which were the only Old Testament books accepted by the Samaritans.
Justin (First Apology 26) and Irenaeus (Against Heresies
i.23.1-4) both claimed that it was the Samaritans who were the first
Gnostics. John Macdonald in his extensive work The Theology
Of The Samaritans demonstrates that the Samaritans actually
believed in a binity, two Gods, called "The true one",
and "The Glory" (12). They reasoned that the two accounts
of creation in Genesis were the work of these two beings, and that
Moses in Ex. 34 met two beings each called "Yahweh". And
yet the Samaritans were monotheists. They justified their belief
in only one God much as trinitarians do today- they argued that
the one God was incarnated in the other one, so that there was one
God in a kind of binity (13). And so in my opinion this group of
Hebrew Christians were likely to revert to their original beliefs,
and make Jesus out to be an incarnated God. And it is to them that
the letter to the Hebrews is written. It's significant that John's
Gospel pays attention to the theme of the Samaritans, and John 1
is full of allusions to Genesis 1 and Exodus 34- the two passages
which, as shown above, the Samaritans used as the basis for their
belief in a binity of Gods. It's perhaps noteworthy that Paul mentions
false apostles in Corinth claiming to be 'Hebrews' rather than Ioudaioi,
Jews (2 Cor. 11:22). Significantly, a "Synagogue of the Hebrews",
i.e. Samaritans, has been uncovered at Corinth (14). Harry Whittaker
and myself have offered independent studies showing the existence
of a 'Jewish plot' against Paul's work throughout the first century;
perhaps that thesis needs to be honed a little and applied specifically
to this group of Samaritan Christians (15).
The significance of all this in our present context is that Paul
and the apostolic writers of the New Testament were already up against
the idea that Jesus = God. Michael Goulder sums it up: "There
is evidence that these 'Hebrew' missionaries introduced new doctrines
to the ... churches in... the teaching that Jesus was God become
man [and] a glorifying and dehumanizing of his earthly life"
(16). The apostles dealt with these ideas by alluding to and deconstructing
the Gnostic and Samaritan ideas which were at the root of them-
and that, in my view, is the basis of many of the passages which
are seized upon by trinitarians in support of their idea, whilst
of course ignoring the mass of Bible teaching to the contrary. As
I have shown elsewhere, passages such as John 1 and Hebrews 1 are
in fact full of emphasis upon the fact that Jesus is not
God Himself; but their allusion to the prevailing views and literature
leads to their using phrases from that literature which are seized
upon by careless Bible readers as evidence for their preconceived
idea of a trinity.
The Jewish View Of Angels
The Jewish obsession with Angels influenced the early Christians
in the area of Christology [i.e. theories about Christ], just as
it did on the topic of the Devil. Chapters like Hebrews 1 and Colossians
2 deal with this in detail, stressing that Jesus was not
an Angel [something which the Watchtower movement of today need
to consider more fully]. The Jewish Testament Of Daniel
6.1 exhorts Israel to "draw near unto God and unto the angel
that intercedeth for you, for he is a mediator between God and man".
This is alluded to by Paul in 1 Tim. 2:5, when he underlines that
to us there is "one mediator between God and man,
the man Christ Jesus". Clearly Paul is alluding to the apostate
Jewish angelology and correcting it- as in Hebrews 2, the point
is laboured that Jesus was a man and not an Angel, and
He is the only mediator. 3 Enoch [also known as The
Hebrew Book Of Enoch] spoke much of an Angel called Metatron,
"the prince of the presence", "the lesser Yahweh",
who appeared as Yahweh to Moses in Ex. 23:21, sat on "the throne
of glory" etc (3 Enoch 10-14). Early Jewish Christianity appears
to have mistakenly reapplied these ideas to Jesus, resulting in
the idea the first of all Jesus was an Angel, and then coming to
full term in the doctrine of the Trinity. J. Danielou devotes the
whole fourth chapter of his survey of the development of Christian
doctrine to the study of how Jewish views of Angels actually led
on to the Trinity (17). Paul's style was not to baldly state that
everything believed in by the Jews was wrong; he recognized that
the very nature of apostasy is in the mixing of the true and the
false. He speaks of how Jesus indeed has been exalted and sits at
God's right hand (Rom. 8:34) and has been given God's Name, as the
Angel was in Exodus (Phil. 2:9-11); but his whole point is that
whilst that may indeed be common ground with the Jewish ideas, the
truth is that Jesus is not an Angel, came into physical
existence through Mary ("made of a woman", Gal. 4:4),
and as the begotten Son of God has been exalted far higher than
any Angel. The language of Heb. 1:3-6 clearly alludes to the Metatron
myth and deconstructs it in very clear terms. For Jesus is described
as "being the effulgence of his glory, and the very image of
his substance, and upholding all things by the word of his power,
when he had made purification of sins, sat down on the right hand
of the Majesty on high; having become by so much better than the
angels, as he hath inherited a more excellent name than they. For
unto which of the angels said he at any time, Thou art my Son, This
day have I begotten thee? and again, I will be to him a Father,
And he shall be to me a Son? And when he again bringeth in the firstborn
into the world he saith, And let all the angels of God worship him".
James Dunn quotes Tertullian, Justin, Epiphanius and Clement as
all believing that the Lord Jesus was an Angel- "so too Jewish
Christians of the second and third centuries specifically affirmed
that Christ was an angel or archangel... Justin's identification
of the angel of Yahweh with the [supposedly] pre-existent Christ"
(18). It was this Jewish obsession with Angels, and the desire to
make Jesus understandable as an Angel, which led to the idea that
He personally pre-existed and was not quite human. And hence the
specific and repeated emphasis of the New Testament that the Lord
was not an Angel but because He was a man and
not an Angel He has been exalted far above Angels
(Phil. 2:9-11; Col. 1:16; 2:8-10; Heb. 1; 1 Pet. 1:12; 3:22; Rev.
5:11-14). It's the same with the idea of Melchizedek, whom the Qumran
community and writings understood as an Archangel. The commentary
upon Melchizedek in Hebrews stresses that he was a man
("consider how great this man was...", Heb. 7:4)-
therefore not an Angel. He was a type of Christ,
and yet not Christ. It would appear that the commentary upon Melchizedek
in Hebrews is actually full of indirect references to the Qumran
claims about Melchizedek being an Angel and somehow being the Messiah.
Sadly, too many trinitarians today have made the same mistake as
the Jews- arguing that Melchizedek was somehow Jesus personally.
We examine that view in yet more detail in section 1-13.
The Jews of Qumran were quite obsessed with Angels- they also suggested
that Gabriel was somehow the pre-existent Messiah. Bearing that
in mind, it would appear that the descriptions of the Angel Gabriel
announcing the conception and birth of Jesus are almost purposefully
designed to show that Gabriel and Jesus are not the same
but are two quite different persons (Mt. 1:20,24; 2:13,19; Lk. 1:11,19,26-38;
2:9).
The Jews believed that the shekinah, the physical light
of glory associated with the tabernacle, was somehow a personal
being associated with a Messiah figure. Paul deconstructs this idea
in 2 Cor. 3:17,18, where he says that the shekinah seen
on the face of Moses was a fading glory of the Old Covenant,
having been made insignificant by the glory of Christ. Thus Paul
is attacking the common Jewish idea by saying that the Lord Jesus
was not the shekinah but is superior
to it. Indeed, he so often makes the same point by stressing that
the glorification of the Lord Jesus was at His resurrection and
ascension. He became "the Lord of glory" by what
He suffered, and received this glorification at the resurrection
and ascension. If the Lord's glory was somehow pre-existent before
that, the wonder and personal significance of the resurrection for
Jesus is somehow lost sight of; the idea of suffering and then
being glorified, as a pattern for us, is quite lost sight of. And
yet this was the repeated theme of Paul's inspired writing. Note
in passing how when describing the shekinah cloud in which
the Angel dwelt, Paul comments that the cloud was mere water, for
at the Red Sea it played a part in symbolizing Israel's baptism
"into Moses in the cloud [water above them] and in the sea
[water on both sides of them]" (1 Cor. 10:2). Moses and not
the shekinah cloud was the type of Christ. Yet Justin Martyr
and many other careless Bible readers, coming to Scripture in order
to seek justification for their preconceived trinitarian ideas,
have interpreted the cloud as being the Angel which was supposedly
Jesus. Hebrews 1 clarifies that God spoke in Old Testament times
through Angels and prophets- but not through His Son. This
He began to do in the ministry of the human Jesus. That path of
thought alone should remove all possibility that any Old Testament
Angel was in fact the Lord Jesus.
The Jewish Background To The Logos
Much has been made of the similarities between Jn. 1:1-3 and the
'Wisdom' literature of the Jews. Judaism believed in a number of
intermediaries who interceded between God and Israel- Wisdom, the
Shekinah [glory], the Logos / word. The Torah [law] had become so
elevated and personified that it was spoken of almost as a separate
'God' (19). John and Paul are picking up these terms and explaining
their true meaning- Jesus is the glory [shekinah] of God,
He alone is the one and only true mediator between God
and man (1 Tim. 2:5). By stressing that the mediator was "the
man Christ Jesus", Paul is also taking a swipe at the Greek
idea of a superhuman mediator between the world and the world's
creator, sometimes called a "second God". And when it
comes to the Logos, John is explaining in his prologue that the
theme of all God's word in the Old Testament was ultimately about
Jesus, and that 'word' became flesh in a person, i.e. Jesus, in
His life and death. Understanding this background helps us understand
why John appears to use very 'Divine' language about the logos.
He's doing so because he's alluding to the mistaken beliefs of Judaism
and showing where the truth really lies in Jesus.
Jewish Influence On The 'Pre-existence' Idea
The false notion that the Lord Jesus literally pre-existed and
was then somehow incarnated, or re-incarnated, was a pagan idea
that had become popular in Judaism around the time of Christ. In
fact the road to the Trinity began with Justin and other 'church
fathers' coming to teach that Jesus personally pre-existed- even
though they initially denied that He was God Himself. The Qumran
sect, some of whose followers became the first Christians, believed
that the "Teacher of Righteousness" pre-existed as the
former prophets and would be an incarnation of them. This explains
why they thought Messiah had previously been incarnated as Moses,
Elijah and the prophets. In this lies the significance of the account
in Mt. 16:14-18. Jesus enquires who the people think He is- and
the disciples answer that the popular view is that Jesus of Nazareth
is Elijah, Jeremiah or one of the prophets reincarnated. But this
was exactly who first century Judaism thought Messiah would be (20).
So the crowd view was indeed that Jesus was Messiah- but "Messiah"
as they understood Messiah would be. The significance of the incident
lies in Peter's affirmation that Jesus, whom he accepted as Messiah,
was not a re-incarnation of a pre-existent prophet but was the begotten
Son of God. Note in passing that the false doctrine of pre-existence
is connected to the pagan myth of incarnation and re-incarnation.
If, for example, Jesus really was existing in Old Testament times,
then somehow He would have had to have been re-incarnated in Mary's
womb.
Peter's rejection of these ideas and declaration instead that Jesus
is the Son of God gave the Lord Jesus great joy; and so too will
our faith in Him as the actual Son of God, not a pre-existent being
somehow incarnated inside Mary. The Jesus who to this day remembers
early childhood with Mary knows full well that He didn't pre-exist
before that. We too, you and me, know how frustrating it is to have
our origins and essential being misunderstood, and to hear others
insisting that their false images of us are in fact true. It may
not mean that we break all relationship with them just because of
this- but it is surely so that our correct understanding of the
nature and essence of Jesus rejoices His heart and draws us closer
in our relationship. This is my perspective on the issue of "So
how important is it to reject the idea of a pre-existent Jesus?".
I cannot speak for His ultimate judgment of men and women, although
I do know that many will call Him "Lord, Lord" at the
last day and realize they never knew Him and He never knew them
(Mt. 7:22,23). All I can say is that correct understanding of our
Lord's nature will deeply enrich our relationship with Him- and
this is what the daily essence of following Him is all about.
We know from Acts 8 that people from Samaria formed a significant
part of the earliest Christian community. Yet all converts are prone
to return to their former beliefs in some ways at some times. The
Samaritan view of Messiah was likewise that he would be the re-incarnation
of a prophet, specifically Moses (Jn. 4:19,25). It therefore seems
likely that the idea of a pre-existent Christ / Messiah developed
as a result of the early Jewish and Samaritan converts returning
to their previous conceptions of Messiah. For these were less taxing
to their faith than the radical idea that an illiterate Jewish teenager
called Marryam in some dumb Galileean village actually conceived
a baby direct from God Almighty. Uninspired documents such as the
Preaching Of Peter and the Gospel Of The Hebrews also make the false
connection between Jesus and a re-incarnated Moses, Elijah etc.
Clearly enough, the idea of a pre-existent, incarnated Jesus had
its roots in paganism and apostate Judaism. The descriptions of
Jesus as a "man", a human being, have little meaning if
in fact He pre-existed as God before that for millions of years.
The descriptions of Him as "begotten" (passive of gennan
in Mt. 1:16,20) make no suggestion of pre-existence at all. And
the words of the Lord Jesus and His general behaviour would have
to be read as all being purposefully deceptive, if in fact He was
really a pre-existent god. There is no hint of any belief in a pre-existent
Jesus until the writings of Justin Martyr in the second century-
and he only develops the idea in his dialogue with Trypho the Jew.
The Biblical accounts of the Lord's conception and birth just flatly
contradict the idea of pre-existence. This contradiction leads trinitarians
into the most impossible statements. Take Kenneth Wuest, leading
Evangelical and trinitarian: "Jesus proceeded by eternal generation
as the Son of God from the Father in a birth that never took place
because it always was" (21). This is meaningless verbiage-
all necessitated by a desire to accept the Trinity tradition above
God's word. And Wuest makes that incredible statement in a book
entitled "Great truths to live by". Nobody can live a
victorious spiritual life on the basis of such 'truths'.
Time and again we have to remind ourselves that in reading the
Bible, we are reading literature which was relevant to the time
in which it was written, and which is inevitably going to freely
use the current terminology without as it were giving footnoted
explanations for 21st century readers. The whole language of pre-existence
in Heaven must be understood against the Jewish background in which
it was first used in the Biblical writings. "When the Jew wished
to designate something as predestined, he spoke of it as already
'existing' in heaven" (22). Moses (especially in The Testament
Of Moses 1:13,14), the Torah etc. are all spoken of in this
sense in Jewish writings of the time. "Attribution of preexistence
indicates religious importance of the highest order. Rabbinic theology
speaks of the Law, of God's throne of glory, of Israel... as things
which were already present with [God] before the creation of the
world. The same is also true of the Messiah... in Pesikta Rabbati
152b it is said that "from the beginning of the creation of
the world the King Messiah was born, for he came up in the thought
of God before the world was created". This means that from
all eternity it was the will of God that the Messiah should come
into existence, and should do his work in the world to fulfill God's
eternal saving purpose" (23). We must not read the New Testament
through Greek / Western eyes, but rather try to understand it against
its original Jewish / Hebrew background of thought. It's a failure
to do this which has given rise to trinitarianism and its associated
misconceptions. Thus when we read of Jesus being "with"
God, the Greek / Western mind can assume this means sitting literally
together with Him. But time and again in the Hebrew Bible, the idea
of being "with" someone means [according to the Brown,
Driver and Briggs Hebrew Lexicon, p. 768] to "be in
one's consciousness, whether of knowledge, memory or purpose".
Thus Job speaks of how what God plans to do to him is "with
God", i.e. in His purpose (Job 23:14); David is spoken of as
having the idea about building a temple "with" him (1
Kings 8:17; 2 Chron. 6:7)- and there are multiple other examples
(Num. 14:24; 1 Kings 11:11; 1 Chron. 28:12; Job 10:13; 15:9; 23:10;
27:11; Ps. 50:11; 73:23). It is this refusal to read the Bible within
its own Hebraic context which has led to so much misunderstanding,
and adopting of doctrines and positions which simply don't stand
up to closer Biblical scrutiny.
The whole idea of a human being God Himself, or of personal
pre-existence, are all Greek / Hellenistic ideas, and not Hebrew
ones. "When the Jew said something was "predestined",
he thought of it as already "existing" in a higher sphere
of life... this typically Jewish conception of predestination may
be distinguished from the Greek idea of preexistence by the predominance
of the thought of "preexistence" in the Divine purpose"
(24). The language of Jn. 1:1-3 is all about this- the logos
preexisting in God's purpose. Significantly, the idea of 'apocalypse'
alludes to this Jewish idea of predestined things 'existing' in
Heaven with God; for 'apocalypse' means literally an unveiling,
a revealing of what is [in Heaven]. In this sense the believer at
the resurrection will receive what was already laid up in store
for him or her in Heaven (2 Cor. 5:1; Col. 1:5; Mt. 25:34). Because
of this, Hebrew can use past tenses to speak of that which is future
(e.g. Is. 5:13; 9:2,6,12; 10:28; 28:16; 34:2; Gen. 15:18 cp. Acts
7:5). Things can thus "be" before they are created: "They
were and were created" (Rev. 4:11). And thus when the Lord
Jesus speaks of the glory which He had with God from the beginning
(Jn. 17:5), there is no suggestion there that He therefore existed
in glory from the beginning. He didn't ask for that glory to be
restored to Him, as trinitarianism demands; instead He asked that
the glory which He already had in the Divine purpose, be given to
Him. Significantly, there is a Greek word which specifically refers
to personal, literal pre-existence: pro-uparchon- and it's
never used about the Lord Jesus.
The Jewish View Of Adam
There was a first century Jewish speculation that Adam would be
re-incarnated as Messiah. Paul's references to Adam and Christ in
Rom. 5:12-21 and 1 Cor. 15:45-47 are very careful to debunk that
idea. Paul emphasized that no, Adam and Jesus are different, Jesus
is superior to Adam, achieved what Adam didn't, whilst all the same
being "son of man". And this emphasis was effectively
a denial by Paul that Jesus pre-existed as Adam, or as anyone. For
Paul counters these Jewish speculations by underlining that the
Lord Jesus was human. The hymn of Phil. 2:6-11 is really
a setting out of the similarities and differences between Adam and
Jesus- and unlike Adam, Jesus did not even consider equality with
God as something to be grasped for (Gen. 3:5). The record of the
wilderness temptations also appears designed to highlight the similarities
and differences between Adam and Jesus- both were tempted, Adam
eats, Jesus refuses to eat; both are surrounded by the animals and
Angels (Mk. 1:13).
A false understanding of the nature of the Lord Jesus is related
to a wrong understanding of sin and the whole nature and need for
atonement. There was a first century Jewish speculation that Adam
would be re-incarnated as Messiah, and this was connected with the
idea that Adam was somehow sinless. The Book of Enoch blames the
fall of man to the sin of the [supposed] Angels in Genesis 6, rather
than Adam's sin in Eden; and some early Jewish Christians likewise
denied the fall of Adam, blaming humanity's problems rather on the
supposed visit of Angels to the earth [according to their misinterpretation
of Genesis 6] (25). In all this we see a refusal to face sin for
what it is, and to dilute human responsibility for sin, blaming
it rather on supposedly fallen Angels. It is this, on a psychological
level at least, which appears to be the root cause for the misinterpretation
on the Genesis 6 passage. I've written more about this in chapter
5 of The Real Devil. This failure to perceive the importance
and nature of sin led to wrong thinking as to how salvation could
be achieved. According to the Gnostics, mankind was to be saved
simply by the act of "the Heavenly man" descending to
earth and ascending back to Heaven (see the Naasene Hymn and Hippolytus
in Refutations 5.6-11). The Biblical picture is much different.
The Lord Jesus was born of an ordinary woman, human, with all our
temptations (Heb. 2:14-18; 4:15,16), and only through His struggle
against sin, unto death, can we be saved. This is a far different
picture from that of popular Christianity, whereby [just as in the
Gnostic theory], some non-human redeemer saved us merely by making
a trip down to earth and back to Heaven again. Such a theory also
says something about the nature of God- would He really forgive
us all the hurt we cause Him, just because someone took a trip from
Heaven to earth and back again? Is the God of the Bible really so
tokenistic and so easily satisfied by ritual for the sake of it?
The huge place accorded to the death and resurrection of Jesus by
the New Testament writers is clearly enough a denial of the Gnostic
idea of the Heavenly redeemer coming down to earth and ascending
again for our redemption. And yet this mistaken idea is clearly
behind the theology of mainstream Christianity- even though it utterly
devalues the cross and resurrection. John's idea is that the Lord
Jesus was 'lifted up' on the cross, and yet 'lifted up' is the term
used for exaltation to and by God (Jn. 3:14 etc. all play on this
idea). The Lord's ascension to Heaven wasn't therefore a 'going
home', as required by the Gnostic pre-existence theory; it was a
wonderful exaltation of "the man Christ Jesus" from earth
to Heaven, in recognition of His supreme achievment. Truly has it
been commented: "The dogma of Christ's deity turned Jesus into
a Hellenistic redeemer-god, and thus was a myth propagated behind
which the historical Jesus completely disappeared" (26).
Further, the Lord Jesus is set up in so many ways as the example
for us to follow- in a way that some cosmic being descending from
outer space never could have been. In the same way as Jesus was
the image of the invisible God in His character (Col. 1:15; 2 Cor.
4:4), so we are bidden put on the image of God (Col. 3:10), being
transformed into His image progressively over time (2 Cor. 3:18),
through "the renewing of your mind" (Rom. 12:2), being
conformed to the image of Jesus our Saviour (Rom. 8:29; 1 Cor. 15:49).
Thus the process of our redemption, through the perfect
character of Jesus, becomes in turn a personal pattern
for each of us who have been saved by that process. And it was only
through the successful completion of that work of redemption that
Jesus was "made" Lord of all (Rom. 1:4; Acts 2:36). This
is a different picture to the Gnostic / Trinitarian idea of a pre-existent
Lord of all descending to earth. Further, their theory gets somewhat
confused when they claim that the Angelic appearances on earth in
Old Testament times [e.g. the Angel with Israel in the wilderness]
were actually appearances of Jesus on earth. If this is so, then
when did Jesus come to earth to save men? Did He make several
visits...? Why couldn't each of these visits have been enough for
human salvation? The idea that the Lord Jesus was an Old Testament
Angel is simply unsustainable in Scripture and needs to be rejected,
along with all Gnostic influenced views of Him. We know from Acts
14:11 that there was a strong tendency in the first century to believe
that the gods could come to earth in the likeness of men; and trinitarianism
simply reflects the fact that weak Christians in the early centuries
sought to accomodate their existing beliefs to Christianity.
Notes
(1) See Larry Hurtado, One God, One Lord: Early Christian Devotion
And Ancient Jewish Monotheism (London: T. & T. Clark, 2003)
pp. 71-92.
(2) N.A. Dahl, "Christ, Creation And The Church" in The
Background Of The New Testament , ed. W.D. Davies and D. Daube
(Cambridge: C.U.P., 1964) pp. 422-443.
(3) Vincent Taylor, The Person Of Christ In New Testament Teaching
(London: Macmillan, 1959) p. 62.
(4) Evidence provided in Rudolf Bultmann, Theology Of The New
Testament (New York: Scribner's, 1965) Vol. 1 pp. 132, 176,
178.
(5) See J. Moffatt, The Epistle To The Hebrews (Edinburgh:
T. & T. Clark, 1924) pp. 11,38; C.K. Barrett, The New Testament
Background (San Francisco: Harper Collins, 1989 ed.) pp. 174-184.
(6) Arthur Gibson, Biblical Semantic Logic (Oxford: Basil
Blackwell, 1981) p. 26. The same point is often exemplified in Jmaes
Barr, The Semantics Of Biblical Language (Oxford: O.U.P.,
1961).
(7) See my The Real Devil
chapter 1.
(8) John Macdonald, The Theology Of The Samaritans (Philadelphia:
Westminster Press, 1964) p. 162.
(9) References in James Dunn, Christology In The Making
(Philadelphia: Westminster Press, 1980) p. 100.
(10) Martin Hengel, Acts And The History Of Earliest Christianity
(London: S.C.M., 1979) p. 106.
(11) See John Hick, ed., The Myth Of God Incarnate (London:
S.C.M., 1977) p. 67.
(12) John Macdonald, op cit., pp. 135, 221, 306.
(13) W. Bauer, Orthodoxy And Heresy In Earliest Christianity
(London: S.C.M., 1972) pp. 44-60; H.G. Kippenburg, Gerazim And
Synagogue (Berlin & New York: Gruyter, 1971) pp. 205, 316,
367.
(14) Mentioned in Bauer, op cit., p. 44.
(15) Harry Whittaker, 'The Jewish Plot', in Studies In The
Acts Of The Apostles (Wigan: Biblia, 1991); and my 'The Jewish
Satan' in The Real Devil (Sydney: Aletheia, 2007).
(16) Michael Goulder, in John Hick, ed., The Myth Of God Incarnate
(London: S.C.M., 1977) p. 84.
(17) J. Danielou, The Theology Of Jewish Christianity: A History
Of Early Christian Doctrine (London: Darton, Longman &
Todd, 1964) chapter 4, 'The Trinity and Angelology'.
(18) James Dunn, Christology In The Making (Philadelphia:
Westminster Press, 1980) pp. 132, 150.
(19) H. Ringgren, Word And Wisdom (Lund: Ohlsson, 1947)
pp. 165-171. See too his The Faith Of Qumran (Philadelphia:
Fortress, 1963).
(20) See documentation in Oscar Cullmann, The Christology Of
The New Testament (London: S.C.M., 1971) pp. 15,16.
(21) Kenneth Wuest, Great Truths To Live By (Grand Rapids:
Eerdmans, 1952) p. 30.
(22) E.G. Selwyn, First Epistle Of St. Peter (Grand Rapids:
Baker, 1983) p. 124. Likewise Emil Schurer: "In Jewish thinking,
everything truly valuable preexisted in heaven", The History
of The Jewish People In The Age Of Jesus Christ (Edinburgh:
T & T Clark, 1979) Vol. 2 p. 522.
(23) H. Mowinckel, He That Cometh (Nashville: Abingdon,
1954) p. 334.
(24) E.C. Dewick, Primitive Christian Eschatology (Cambridge:
C.U.P., 1912) pp. 253,254.
(25) For documentation, see Oscar Cullmann, The Christology
Of The New Testament (London: S.C.M., 1971) p. 170.
(26) Martin Werner, The Formation Of Christian Doctrine: An
Historical Study Of Its Problems (London: A. & C. Black,
1957) p. 298.
5. Dirty Politics
A review of the "Letters concerning the Decrees of the Council
of Nicaea", published in English translation in the Collection
Of Nicene And Post-Nicene Fathers, reveals that Athanasius
kept insisting that the church had the right to definitively interpret
Scripture, and it was their authority to interpret it as they wished,
and therefore no great weight should be placed on the fact that
at times their conclusions and dogmas weren't supported by the Bible
text. Letter 5.20,21 reads: "The bishops... were compelled
to collect the sense of the Scriptures... the expressions [of the
proposed doctrine of the Trinity] are not in so many words in the
Scriptures". It was not a question of those men being 'compelled'
at all- they ought to have been faithful to the Biblical text, rather
than demanding that others accept their "sense" on pain
of being called non-Christian and cast out of the church. It is
this attitude to the Bible itself which ultimately determines whether
we accept or reject the Trinity.
The argument between Arius (non-trinitarian) and Athanasius (trinitarian)
was more political than it was theological or Biblical. There was
a power struggle between the two men. Once Christianity became the
state religion of the Roman empire, power within the church became
political power. These two Christian leaders both had significant
followings; and they both wanted power. The followers of the two
groups fought pitched battles with each other in the urban centres
of the empire. There are numerous accounts of Athanasius’
followers beating and murdering non-trinitarian Christians in the
lead up to the Council of Nicea, torturing their victims and parading
their dead bodies around (1). The trinitarian Athanasius was by
far the more brutal. “Bishop Athanasius, a future saint…
had his opponents excommunicated and anathematized, beaten and intimidated,
kidnapped, imprisoned, and exiled to distant provinces” (2).
As in any power struggle, the opponents of both sides became vilified
and demonized; the issue of how to formulate a creed about the nature
of Jesus became a matter of polemics and politics, with the non-trinitarians
being described in the most vitriolic of language. Non-trinitarians
were accused of “rending the robe of Christ”, crucifying
Him afresh, and far worse. Sadly this spirit of vilification of
those who hold another view has continued to this day, with many
trinitarians refusing to accept any non-trinitarian as a Christian.
Arius complained in a letter that “We are persecuted because
we say that Son had a beginning, but that God was without beginning”
(3). At the Council of Nicea, Bishop Nicholas- who later became
the legendary saint of Christmas in much of Europe- slapped Arius
around the face (4). It would be wrong to think of the dispute as
a matter of learned men of God disagreeing with each other over
a matter of Biblical interpretation. Athanasius, who had the ear
of Constantine more than Arius, was out for victory. He therefore
emotionalized the issue and used every manner of politics and destruction
of his opponents in order to get Constantine to come down on his
side, exile Arius for heresy, and therefore leave him as the senior
churchman of the Roman empire- which meant major political power,
in an empire which had newly adopted Christianity and sought to
enforce it as the empire’s religion. Often I hear the comment
‘Well this matter was all looked into long ago, and wise Christians
weighed it up and came to a prayerful conclusion, which tradition
Christians rightly follow and uphold’. The history of the
matter is quite different, and those who make such statements are
sadly ignorant. Athanasius compounded his physical attacks on Arius’
supporters, his burning of their churches etc, with a series of
personal slanders against the leading non-trinitarians, calling
them seducers, rapists, frequenters of prostitutes, etc (5). If
the argument was really just about the interpretation of Scripture,
there needn’t have been all this personal attacking and politicking
and rioting. Clearly, the issue of accepting the trinity was all
about power politics. In any case, we simply cannot allow our personal
faith and understanding of God and His Son to be dictated and defined
by a church council of many centuries ago. Reviewing the history
of the Christian church hardly gives much reason to trust its "councils"
to come up with Godly, Biblical decisions. Just think back through
the burning of heretics and suspected witches, torture to the death
of non-trinitarians such as Michael Servetus by Luther, anti-semitism,
the crusades, the Inquisition, church support for Fascism, for war
and violence, for making black people stay out of white churches
in the USA and South Africa... high level "Christian"
decision making has a pathetic record. We really have no reason
at all to allow "church councils" to define our view of
the Lord, Saviour and Master with whom we are to have an intensely
personal relationship mediated by His word. I cannot rest my faith
on the shoulders of men; true faith cannot be a secondhand faith.
It must trace its origins directly back to the Lord Jesus and His
word, rather than back to some cranky guys playing church politics
in the fourth century.
Constantine was a politician, not a Bible student. "Constantine's
goal was to create a neutral public space in which Christians and
pagans could both function... creating a stable coalition of both
Christians and non-Christians" in the Roman empire (6). He
also realized that Christianity itself had to be united if it were
to be the state religion, and so he wanted there to be only one
view on this contentious issue of who Jesus was. It was intolerable
for him that Christians were rioting against each other over it.
The matter had to be resolved. One side had to be chosen as right,
and the other side must be silenced. He came down on the side of
Athanasius for political reasons- adopted the trinitarian creed
for the church, and exiled Arius. And so, Jesus ‘became’
God because of that. In the same spirit of wanting a united church
at all costs, Constantine agreed at Nicea a whole range of other
measures which were likewise not Biblical- e.g. that anyone excommunicated
by a Bishop in one province could never be accepted in another province,
and the appointment of “superbishops” in Alexandria,
Rome and Antioch who would decide all contentious issues in future.
Personal conscience and understanding didn’t matter; all Constantine
wanted was a united church, as he believed it would result in a
united empire. One empire, one religion- and therefore, that religion
had to be united, and dissent had to quashed. Someone had to be
made out as totally right, and someone as totally wrong. Sadly one
sees today the very same mentality in so many churches and local
congregations. It’s all about power. The mess made in early
Christianity remains our sober warning in these last days.
Constantine's Legacy
Constantine's integrity is for me self-questioned by his claim
to be "the thirteenth apostle". Such a person can hardly
be taken as a founding father of the true church. And add to this
his murder of his rivals, boiling his wife to death in her bath,
murdering one of his sons. Paul Johnson documents all this, and
in the context of the trinity [and other] political agreements,
comments: "His abilities had always lain in management... he
was a master of the smoothly-worded compromise" (7). Indeed,
Constantine wrote to both Arius and Alexander that he considered
the theological issues themselves to be of no importance: "Having
inquired carefully into the origin and foundation of these differences,
I find their cause to be of a truly insignificant nature, quite
unworthy of such bitter contention" (8). It really was all
just dirty politics- for soon after writing this, non-trinitarians
were cast out of the church as infidels and heretics, over an issue
which Constantine considered "insignificant". It wasn't
many centuries later that the Crusaders raped and pillaged both
Moslem and Jewish cities, in the name of the Trinity and justified
by the idea that those who didn't accept it, and were monotheists,
should be put to the sword. John Calvin, in this spirit, ordered
the destruction of Michael Servetus, because he too came to deny
the Trinity. For this, he "deserved to have his bowels ripped
out and to be torn in pieces" (9). So much for Calvin as a
father of the so-called reformation. Nothing very fundamental was
reformed. And Michael Servetus was taken to his execution in a dung
cart, and burned alive with his anti-trinitarian writings, and the
flames were fed with every known copy of his book Christianismi
Restutio- a book which called for the restoration of Christianity
to its non-trinitarian original form. The downright nastiness of
many Trinitarians to non-Trinitarians today, branding them as cults
etc., is a continuation of this spirit.
Notes
(1) See R.P.C. Hanson, The Search For The Christian Doctrine
Of God: The Arian Controversy 318-381 (Edinburgh: T. &
T. Clark, 1988) p. 386.
(2) Richard Rubenstein, When Jesus Became God (London:
Harcourt, 2000) p. 6.
(3) Quoted in Rubenstein, ibid p. 58.
(4) Mentioned in Rubenstein, ibid p. 77.
(5) These things are chronicled extensively in T.D. Barnes, Constantine
And Eusebius (Cambridge: Harvard University Press, 1981) pp.
18-27 and throughout T.D. Barnes, Athanasius And Constantius:
Theology And Politics In The Constantinian Empire (Cambridge:
Harvard University Press, 1993).
(6) H.A. Drake, Constantine And Consensus (Oxford: O.U.P.,
1995). The same author concludes that Constantine realized that
Christianity was unstoppable, and therefore it was better to merge
with it than seek to destroy it. See his Constantine And The
Bishops: The Politics Of Intolerance (Baltimore: Johns Hopkins
Press, 2000).
(7) Paul Johnson, A History Of Christianity (New York:
Atheneum, 1976) pp. 67,68.
(8) Quoted in Ian Wilson, Jesus: The Evidence (London:
Harper & Row, 1984) p. 165.
(9) As quoted in A. Buzzard and C. Hunting, The Doctrine Of
The Trinity (Oxford: International Scholars Press, 1998) p.
155. For more on Calvin's persecution of Servetus, see Marian Hillar,
The Case of Michael Servetus (New York: Edwin Mellen Press,
1997).
6. A Desire For Acceptance
Thomas Gaston and others have pointed out that
despite the initial working-class beginnings of first century Biblical
Christianity, by the second century there was a determined effort
by the Christian community to attract higher class followers. The
majority of the non-canonical Acts, epistles and Gospels reflect
something of this. There was a desire to present the Christian message
in terms which the educated and upper classes could understand and
accept. The attacks of Celsus and others on Christianity in the
2nd century indicate a concern on their part that the edcuated classes
were attracted to it and even accepting it. Kyrtatos observes: "Christianity
is presented in the New Testament in a form that was unacceptable...
to people of education... one of the dearest concerns of the second
century [Christian] apologists... [was] the translation of Christianity
into a language that could be understood and accepted by the upper
classes" (1). This would explain why the Christian apologists
began to present Biblical Christianity in Platonic terms, just as
Philo the Jew presented Jewish history in such terms- and it was
but a short step to accepting and incorporating the Platonic ideas
of the immortal soul, a personally pre-existent "Logos"
figure etc. And this is what happened. The desire to win educated
converts led to the early church writers of the second century adopting
Platonic terminology with which to describe the Lord Jesus, and
it stuck. Some second century Christian leaders even wrote to the
Roman Emperor, addressing him as the "chief philosopher",
begging him not to persecute Christians because Christianity and
Greek philosophy were essentially the same thing. Justin's First
Apology is a classic example (2). The apocryphal Preaching
Of Peter 2 claims that "we [Christians] and the good Greeks
worship the same God" (3). The deconstruction of Greek philosophy
which we meet throughout the New Testament was sadly ignored in
the desperate desire to be acceptable within society. As Gaston
comments: "It is not coincidence that the Middle Platonists
also believed in the 'three-ness' of God" (4). Thus it was
through the conscious desire to present Christianity in Platonic
terms that the concept of the trinity entered Christian thought.
But there can be no doubt that this was not a reflection of the
Biblical texts themselves.
(1) D.J. Kyrtatos, The Social Structure Of
The Early Christian Communities (London: Vergo, 1987) p. 99.
See too Thomas Gaston, Proto-Trinity: The Development Of The
Doctrine Of The Trinity In The First And Second Centuries (MPhil.
thesis, University of Birmingham UK, 2007, published by Lulu Press,
2007) p. 28.
(2) See F. Young in M.Edwards et al, eds.,
Apologetics In The Roman Empire (Oxford: O.U.P., 1999)
pp. 83,84, 94.
(3) As cited in Gaston op cit. p. 35.
(4) Gaston op cit. p. 56.
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