Jesus was not born God, he “became” God

20091210_thisissue_600-kindle-cover_w[1]The Muslims are right: Jesus was just a man. He wasn’t God. He was just a dude. He had a single nature and that nature was human. In fact, Jesus was peccable, which is to say he was able to sin. Adds a whole new dimension to the temptation in the wilderness story doesn’t it? Our saviour really could have failed, he really could have given in to the temptations!

However, at no point did he actually sin. If we conceive of sins as the bricks in a wall that stands between us and God and separate us from him, then consider what it means for Jesus to not have to contend with such a barrier. At all times, Jesus the man had full and direct access to God. There was no sin that stood in his way. In other words, from the moment of his conception all the way through his life and ministry, and even up to his death; Jesus experienced a profound unity with God and a full theosis.

Now, Jesus was fully man, which means that he inherited a fallen, imperfect human nature just like the rest of us. And this was why he needed to be baptised! Baptism removes the curse of original sin, which Jesus suffered from just like all of us, even if he never commit any actual moral fault.

But Jesus experienced full theosis, which is to say that even though he was merely a man by nature, it would be accurate to call him “fully God” by participation. And this would hold true for the duration of his entire life. So there is a sort of dyophysis at play: Jesus is fully man by nature, and fully God by participation, and there is a strict separation between the two natures. If at any time he had slipped up and sinned, he would have lost his full participation in divinity, as the bricks in the wall between him and God would have begun to stack up.

But no, Jesus was fully united to the divine λογος for his entire life. Never did he slip up. There have been many saints, Christian and otherwise who have also achieved a full unity with the λογος, for example Muhammad and Buddha, but what separates these saints and mystics from Jesus is that they begun their journey behind the wall of sin, and had to dismantle it brick by brick, whereas Jesus experienced theosis for the entire duration of his life.

Now, Jesus died. For the purposes of this discussion the details are not relevant, whether it was by murder or by old age does not matter. The crucial point is that this innocent man died; the only man who had ever lived his entire life without sinning once. But the wages of sin is death, so how could a man who had never sinned be subject to the penalty of death? And so the Justice of God becomes manifest as God raises Jesus from death to new life; a new life from which he will never die again.

But something funny happened as Jesus passed from death to new life. His nature changed. He took on an eschatalogical existence. No longer was he a dyophysis of created nature and divine participation. Instead he takes on the divine simplicity of a miaphysis; he becomes God! My thesis is therefore that the full incarnation did not occur at Christmas, but at Easter. Jesus was not born as God, he became God. Yes there was a sense in which he was fully God for his entire life and ministry, but this was merely by “participation”, not by “nature”. However the game changed after the resurrection. Jesus truly could be referred to as fully God in every respect. In fact, all of the imperfections and limitations of his human nature were swallowed up in the divine nature, like a drop in the ocean. Nevertheless he retained his created attributes.

This is why it is now appropriate to worship Jesus as the one true God. He has attained the divine perfections and exists already at the end of history, in the eschaton. This is why he says “no one comes to the father except through me”. God is eternally hidden, unmanifest, and there is valid no way to worship him, despite his being the only valid object of worship. But Jesus changes all that. He has broken the curtain that separates us from God in half and taken on a tangible form. Now we direct our worship towards this man Jesus, in the Eucharist, in the flesh. He became God, but by being God, he always was God. And so it will be with us. All of us will achieve theosis, and then all of us will achieve resurrection, and finally all of us will become the λογος incarnate. But while we are pilgrims here, on this side of the eschaton, waiting for that glorious resurrection, only Jesus is God, and only him do we worship.

Ecumenical Solutions

God

I recently came to a syncretic and synthetic understanding of how all the various disparate religious doctrines concerning God can be reconciled. With the aid of two diagrams lets walk through them.

To the Nestorian controversy

Nestorianism is correct
All of us (including Jesus) are distinct from the divine logos by identity.
Orthodoxy is correct
However Jesus IS the logos “via incarnation” and all of us BECOME the logos via sacramental theosis.

To the Christological controversy

Dyophysitism is correct
The created attributes (nature) of the logos are distinct from it’s divine attributes (nature) by identity.
Miaphysitism is correct
However the created attributes/nature of the logos are inseparable from the divine attributes/nature by hypostatic union.
Monophysitism is correct
Furthermore the negative/evil/imperfect created attributes are swallowed up by the positive/good/perfect attributes by substitutionary atonement.

To the Arian crisis

Arianism is correct
Formally prior to being generated by the essence, the logos has the attribute of “non existence”, but formally subsequent to generation it has the attribute of “existence”. Therefore “There was a time when the word was not” on account of the distinctions of formal priority.
Catholicism is correct
However the logos transcends existence and non-existence, and in it’s unity with the ineffable essence it is both and neither simultaneously by divine simplicity.

To the Filioque

Orthodoxy is correct
The spirit proceeds from the father alone according to the strict distinctions between the hypostases.
Catholicism is correct
However the spirit also proceeds from all of the hypostases simultaneously as God begets God and God proceeds from God according to divine simplicity.

To the essence-energies/created Grace controversy

Orthodoxy is correct
The essence is distinct from the energies according to the strict distinctions between the hypostases.
Catholicism is correct
However the essence and energies are also identical by divine simplicity and perichoresis.

To the Controversy over the identity of the one God

Islam and Judaism are correct
Jesus is the one “Lord” and the Father is the one “God”. The son is not the father, therefore the the Lord is not God, therefore Jesus is not God and only the father can be referred to as the one God by strict identity.
Christianity is correct
However Jesus can also be correctly referred to as God due to the divine simplicity and miaphysis

To the Muʿtazila and Ash’ari dispute over the essence and attributes of Allah

Ash’ari is correct
The Essence of God is distinct from the attributes of God according to strict distinction.
Muʿtazila is correct
However the essence of God is also identical with the attributes of God and the attributes are identical to each other by the Tawhid of divine simplicity.

To the Bhaktic and Vedantic divide over the relationship between Atman and Brahman

Bhakti is correct
The Atman is distinct from Brahman according to strict distinction.
Vedanta is correct
However the Atman is identical with Brahman by divine simplicity.
God2

Venerate by your Hands; Worship in your Heart

00-catholic-christmas-05-vatican-pope-francisco-28-12-14Catholics cop a lot of crap from fundamentalists for having statues in their churches. Even more damnable in the eyes of these heathen Protestants is the fact that Catholics bow down to the statues and some Catholics even go so far as kissing them. This seems like clear and undeniable evidence that Catholics disregard and stand in contradiction to the scriptures; our good God’s infallible words:

Exodus 20:1-6 RSV-CE

And God spoke all these words, saying, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.“You shall have no other gods before me.You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me,but showing steadfast love to thousands of those who love me and keep my commandments.

The basic moral principle that both Catholics and Protestants (and Jews and Muslims) agree on is that it is inappropriate to worship anyone but God alone. To worship something that is not God as God is the grave sin of Idolatry.

So, why do Catholics do this? Why do Catholics bow down to statues? There are lots of things to consider.

Veneration versus Worship

A very helpful distinction to keep in mind is that between veneration and worship. Simply stated, veneration is a physical action that someone performs with their body towards some other physical object, whereas worship is an attitude in the heart of a person towards an object that may or may not be physical. In this way, it becomes possible to venerate an object without worshipping it, as well as to worship something without venerating it, and finally to both venerate and worship an object simultaneously.

DQX4wCuW0AAVTqK.jpgSome examples may be helpful. If you were ever to meet someone of royalty, for example a Saudi Arabian prince or the Queen of England, etiquette would require that you make some sign of deep respect towards the monarch, for example by genuflecting or kissing a ring. Now, some fundamentalist Muslims and Christians would get uncomfortable about this and their overclocked idolatry detectors would be pinging deep in the red end of the scale. However the vast majority of both Protestants and Catholics would consider this to be a socially acceptable expression of respect towards the Monarch. Reasonable people would not consider these actions of veneration to be idolatrous, because it is understood that we are not worshipping the monarch, we are merely venerating them.

It is the same with Catholics and their statues. When Catholics kiss, genuflect before and bow down to statues of Saints, Mary or Jesus, they are simply Venerating the depicted figures, but they are definitely not Worshipping them.

Another example may help. When a mystic sits completely still for an extended period and focuses his mind on union with God, his heart may very easily slip into a state of extremely intense and ecstatic worship of the good God on high. In this case, he is sitting completely still and so is not demonstrating any evidence of veneration, however within himself there is occurring extremely strong and delightful waves of love and worship towards God. It is appropriate that there be no act of veneration in this case because acts of veneration always have to be directed towards some physical object or location, however God does not have a physical location; he is simultaneously omnipresent and located nowhere. For this reason even if the mystic wanted to venerate God, he wouldn’t be able to. Instead he must direct his worship towards God in an abstract sense. So in this case, there is worship without veneration.

An interesting example for Muslims is the fact that during their five daily prayers they prostrate towards the Kaabaah in Mecca. Prostration is an extremely profound movement of veneration, so it is rather telling that Muslims pray towards a physical location, despite their intense aversion to idolatry. The explanation in this case is that their action of veneration – the Salat prostrations – are directed towards Mecca, however their attitude of worship is directed towards God alone, who has no physical location.

POS-906_Monstrance_18x24__84910__25046__65923.1452778507__42607.1527101330.jpgA final example is appropriate. When Catholics engage in adoration of the Eucharist, this is an example of a simultaneous veneration and worship, because the Catholic belief is that the bread they are staring at has literally been transubstantiated into the body, blood, soul and divinity of Jesus Christ himself. The Catholics believe they are literally staring at God, and so they may bow down towards the Eucharist as an act of veneration whilst simultaneously confessing the divinity of that towards which they bow in their hearts as an attitude of worship. In this case, there is both veneration and worship.

The crucial point is that veneration and worship are distinct. It is permissible to venerate pretty much anything, but it is only appropriate to worship God. In summary, veneration is an action of the hands, whereas worship is an attitude of the heart.

Dulia, Hyperdulia and Latria

The doctrine of theosis declares that God became man so that man might become God. According to theosis, the saints all participate in divinity to different degrees, and therefore it is appropriate to “worship” the saint to the exact degree that they participate in divinity. Of course, Mary participates in Divinity to the maximal possible extent, so it is appropriate to direct maximal worship towards her. However, it is an established principle that worship is to be directed to God alone, and while Mary and all the saints have been truly “divinized”, when push comes to shove they are fundamentally human and not divine. The water is muddied: should we or should we not worship these saints who have attained to a combination of created and divine natures?

hqdefaultIt is helpful to introduce a helpful historical distinction at this point. There are three different kinds of worship: Dulia, Hyperdulia and Latria.

Dulia is worship reserved for a divinized saint. To the extent that the saint is united to God and has divinity permeating his soul, it is appropriate to worship the saint. The reason why is that you are not actually worshipping the saint as a created being, but are instead worshipping the divinity that is united to that saint. To the extent that the saint is divine, we worship them, to the extent that the saint is created, we do not worship. The technical term for this mixture of worship and non-worship is the word Dulia.

Now, Mary has achieved maximum theosis. She is as closely united to God as it is possible to be. As such, it becomes appropriate to direct maximal worship towards her. However, the fact remains that Mary is essentially human before she is divine, and therefore it would be inappropriate to give her the fullness of worship reserved for God himself. In this way, the worship we give to Mary is also the worship of Dulia, just as with all the other saints. However on account of the fact that Mary has achieved maximum theosis, she also receives maximum Dulia. Theologians invented a new term for this maximal level of worship: Hyperdulia. In essence, it is still just the worship of Dulia, however due to it’s maximal nature, it is called hyperdulia.

Finally, there is the worship reserved for God himself. This is the worship of Latria. To give Latria to anything but God would be the deepest idolatry, for this is the form of worship reserved for him and him alone. Catholics direct their Latria towards the Eucharist during adoration, or towards God in the abstract during deep prayer. To direct Latria towards Mary or a Saint would be gravely sinful, because regardless of how deep their experience of divinity, they are fundamentally human before they are God. Whereas God himself is Divine before he is human, and it is therefore appropriate to give him the infinitely elevated worship of Latria, rather than the lower and lesser worship of Dulia.

In summary, it is appropriate to worship anything that is divine just to the extent that it is divine, however it is important to pay attention to the essential nature of the object you are worshipping: If the object is fundamentally created before it is divine, then we should only give it the worship of Dulia, whereas if the object if fundamentally divine before it is created (ie, God himself) then we should give it the worship of Latria.

But what about the commandment?

Someone might be reading this and think “That’s all well and good, but in scripture doesn’t God explicitly say that it is not permissible to make statues and bow down to them? All the arguments in the world can’t change that brute fact.”

This is true, so it is helpful to examine the status of the law in Christianity. The idea is that there is the Moral law and the Mosaic law. Jesus abolished the Mosaic law when he died and resurrected, however the Moral law is still in force. It can sometimes be hard to tell which commandment belongs to which law. However in this case the church has identified the commandment concerning statues as belonging to the Mosaic law, and as therefore having been abrogated by Christ along with the laws concerning ritual cleanliness, clean and unclean foods, sacrificial rituals and so on. Whereas the moral law against idolatry remains in force in the sense that it is inappropriate for Christians to worship anything that is not divine, and it is inappropriate to give the worship of Latria to anything but God himself.

Seventh_ecumenical_council_(Icon)_big.JPGIt is interesting to revisit the arguments that were put forward at the seventh ecumenical council, which was primarily concerned with this very debate. The fathers of the council claimed that God abrogated the commandment against images when he became incarnate: When God took on the form and image of the man Jesus, he for all time made it permissible to make use of created images as an aid to worship. God represented himself with flesh, and in doing so made it lawful for Christians to represent the divine via other created images. If the commandment against representing God with images were still in effect, it would imply that God had broken his own commandment by becoming incarnate! This is clearly an impossibility, and the only possible conclusion is that God has abrogated the commandment in question by his incarnation.

One final consideration from the seventh ecumenical council is worthwhile touching upon. When a Christian venerates a statue and directs his worship of Dulia towards the depicted saint, they are not actually worshipping the statue; they are instead worshipping the saint whom the statue depicts. In the language of the council fathers, the worship directed towards a statue or image travels through the image to the “prototype”. In this way it is not the statue being worshipped, but the saint that the statue depicts.

Conclusion

An easy to remember way of expressing the principles outlined in this post is the following: Veneration is an action of the hands; Worship is an attitude of the heart. Also, we only worship an object to the extent that it is divine; Saints receive Dulia, Mary receives Hyperdulia, and only God himself receives Latria.

2 Ways to Live – One True Gospel Edition

4f69445fde6ee37851c6b04bd175703e.jpgThe Anglicans in Sydney, Australia have a “Script” which they use to present their understanding of the Gospel to new investigators. Called “Two ways to live”, it gives a whirlwind tour of scripture in an attempt to convey a complete soteriology and quickly hammer home the idea that we are all sinners in need of a saviour and that the only way to escape destruction is to accept Christ as lord.

I thought I would put together my own version, which more accurately reflects the Christian message as I understand it. It follows the following sequence:

  1. Incarnation: The Eternal Battle between Good and Evil. The marriage between the created and the uncreated, God and the cosmos, Christ and his church.
  2. The Murder of God: Original sin, Mortal sin and the Unforgivable sin. The great divorce. Cosmic Tragedy, Total Defeat, Hell and Damnation.
  3. Resurrection: Gospel, Good news and a twist ending. Redemption, Atonement, Unconditional Promise, Predestination and Election.
  4. The Way of Salvation: Two ways to live; how will we freely respond to the gospel? The Sacraments.

I think that these four points fairly well capture the entire Gospel story in an easy to understand and remember way.

Incarnation

Good and Evil

Genesis 1:1: In principio creavit Deus cælum et terram.

In the beginning God created the heavens and the earth.

260px-Yin_yang.svg[1]In the beginning there was God and there was nothing else. And out of that nothingness, God brought forth the cosmos and all the myriad created things within that cosmos. God was good, and the creation was also good, as it reflected God’s goodness just as the moon reflects the light of the sun. However the nothingness from whence the creation came was pure evil.

Evil represents the polar opposite of everything that God is. God is the infinitude of being; Evil is the infinitesimal rejection of being, which we refer to as “nothing”. God is freedom and joy and bliss; Evil is darkness and despair and hatred. If God is masculine, then Evil is feminine. All opposites are encapsulated in this fundamental dichotomy between good and evil.

From all eternity and up to the present day and even into the far future, the story of history is the story of the everlasting battle between the good God and the Evil nothingness from which he has drawn out his creation.

Now, there is a fundamental distinction between God and the creation: God is simple, eternal, a perfect unity, infinite, necessary; whereas the creation is complex, temporal, contingent, imperfect, constantly tending back towards the dark and evil nothingness from whence it came.

The Divine Marriage of God and Cosmos

Genesis 2:24: Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh.

At this point in the story there is a twist. From before the foundation of the world, God chose to unite himself to every aspect and facet of his creation in the closest and most profound way possible: He decided to marry it. This divine marriage of created and uncreated realities has at it’s heart the λογος, or 道 of God.

Just as a husband and wife become one flesh in marriage, so too Creation and God become one essence and substance in the divine marriage of flesh and λογος.

John 1:1-4,14: In the beginning was the λογος, and the λογος was with God, and the λογος was God.He was in the beginning with God; all things were made through him, and without him was not anything made that was made.In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.

And the λογος became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.

CHRISTMAS-NATIVITY-BIRTH-OF-CHRIST-TRADITIONAL-poster-WEB[1].jpgThe λογος entered the world in the form of the man Jesus of Nazareth. In Jesus, Divinity and creation were united perfectly and intimately. Jesus was God, come to the creation in a way that the creation could understand and relate to. Jesus came as a bridegroom, and the entire creation was his bride to be. The New Testament refers to Jesus’ bride as “The Church”. The church is not merely a building; it is not merely a group of people; it is the entire cosmos, adorned with beauty and being prepared for the wedding feast after which God will receive it into the marriage bed he has prepared, and envelope it in an infinite love that is so wonderful and elevated that no poet or bard could possibly capture it in song or verse.

Ephesians 5:21-33: Be subject to one another out of reverence for Christ. Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Saviour. As the church is subject to Christ, so let wives also be subject in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendour, without spot or wrinkle or any such thing, that she might be holy and without blemish. Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, because we are members of his body. “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” This is a great mystery, and I mean in reference to Christ and the church; however, let each one of you love his wife as himself, and let the wife see that she respects her husband.

So God came to us – his creation – in the form of a man, and proposed marriage. Like an inflamed, infatuate young lover, he sings to us “I love you with all my heart, soul and mind. So I pray from the depths of my being: Would you please return my love?”

The eternal battle between good and evil thus takes the form of an infatuation between the Lover and his loved. God tries to woo the world over, but how will the nervous, young and timid creation respond?

The Murder of God

main-image.jpgAs it turns out, the creation rejects God’s romantic overtures in the most definite way possible. God came to us with open arms and proclaimed his undying love, but we responded by torturing him, spitting on him, nailing him to a cross and leaving him to die.

This was the ultimate tragedy. This represented the defeat of God by his creation. The conclusion to the everlasting struggle between good and evil had been revealed: Evil won.

In the marriage of God and creation, God willingly bound his own fate to the fate of his lover, and the creation found itself united to God. They had become one flesh, so whatever happened to God happened to the creation, and whatever happened to the creation happened to God. And God had just been murdered, therefore the creation also became infected by death, decay, destruction, sin. The entire creation became destined for total annihilation and everlasting damnation.

Christ’s bride, terrified by God’s flaming love for her, rejected his overtures and flew away, hiding in the isolation of the outer darkness. This final and ultimate rejection of God’s love has many names: Mortal Sin, Original Sin, The Unforgivable Sin.

xoriginal-sin.jpg.pagespeed.ic.qm0HtIwccE[1].jpgIt is the original sin because it was the one fault from which springs all the death and decay in the world, as well as our tendency towards the darkness and Hell which drags us down like magnetism and gravity.

It is the mortal sin, because it is the sin which leads to death. All men sin, and all men die. Every sin is a repetition of the crucifixion. Every sin represents the murder of God. God comes to us and says, “I love you, please love me back”, but we sin again and again, and in doing so, continue to drive the nails into his hands, feet and heart.

It is the unforgivable sin, because what could we possibly do to recover from such a sin? The only one who has the power to forgive us has been left hanging dead and helpless on a cross. God is dead, there is no other who remains to forgive us. God is dead and by the divine marriage we are doomed to die with him, cursed to pain and suffering and torment for all of our days as we spiral further and further down into the lake of fire and outer darkness, until at the very end of the torments we finally cease to exist altogether.

By killing God, we had judged him and sentenced him to the worst fate: the deepest depths of Hell, the most unspeakable tortures of the lake of fire, and the desolations of the outer darkness. At the end of it all we sentenced him to annihilation and non-existence. But our marriage to God means that all of us are doomed to the very same fate.

This sin represents the total defeat of the good, cosmic tragedy, the most brutal divorce, and the victory of Hell over our good and loving God. Nothing remains to look forward to. The future is bleak darkness, full of nothing but hatred, death and war.

clients-from-hell-760x400[1].png

Resurrection

Resurrection3-600x405[1]But behold, there is a twist ending to the tale. Jesus rose from the dead! Death could not hold him and Hell could not contain him! He rose to new life, a new and glorified life from which he could never die again! Right as it seemed that evil and the demonic powers had achieved their victory over God, and right as God experienced the full depths of the consequences of our sin and rejection; he miraculously snatches victory from the jaws of defeat and turns the tables around completely.

This is called the “Gospel”, or “good news”. This is the core message that Christians proclaim. God is victorious! Hell has been defeated once and for all! The love of God is so powerful and seductive that ultimately the creation cannot escape it, even despite our most definite rejection.

O Death, where is your sting?
O Hell, where is your victory?

Christ is risen, and you are overthrown.
Christ is risen, and the demons are fallen.
Christ is risen, and the angels rejoice.
Christ is risen, and life reigns.
Christ is risen, and not one dead remains in the grave.

For Christ, being risen from the dead, is become the first-fruits of those who have fallen asleep.
To him be glory and dominion unto ages of ages. Amen.

We refer to this glorious event as the “Redemption”, because this is where God “bought back” his lost bride. God has paid the price that must be paid, in order to win back the affections of his bride. He loved us so much that he was willing to descend to Hell and the terror of non-existence for the sake of his marriage to his bride, the Church.

Resurrection-icon-cropped[1].jpgThis price being paid, we also refer to this event as the “Atonement”, because it is the event which restored all things to how they should be. Once again there is love and joy between God and his creation, because by his resurrection he has secured the rewards of eternal life for us all.

This was also the moment which secured the “Predestination” of all things to heavenly glory. Where before all things were set on a path towards Hell, destruction, desolation, darkness and torment; now all things are set on a path towards Heaven, Joy, Bliss, Love, and divine Relationship. There is a single destination to which the entire creation moves: God himself, the bridegroom who eagerly awaits to consummate his marriage with his bride.

God became man so that man might become God

The entire creation and everything within it thus becomes “elect”. Just as Jesus became the reprobate man, the creation that dwells within him also experienced reprobation. However just as Jesus became elected to heaven and glory, the entire creation that dwells within him is also elected to heaven and glory and beatitude.

God will not abandon anyone or anything. His love for his bride is relentless. He intends the salvation of the entire cosmos and everyone and everything in it. He will not rest until every one in the creation has returned his love.

To seal the deal, God has prepared an unconditional promise of salvation, which he desires to speak to every individual soul. However he requires our cooperation in order to spread the message.

The Way of Salvation

Sacrament and Struggle

God has prepared the sacraments as a concrete way for us to come to him and return his love. In baptism, he washes us clean from all our sins and promises us that he forgives us for our mortal, original, unforgivable sin against him. In confession, he reiterates that promise, because sometimes we forget God’s love and forgiveness as we go through life and need to be reminded. In confirmation, he seals us with his Holy Spirit, which serves as a promise and guarantee that he will never ever abandon us. In the Eucharist, he gives us the gift of eternal life and unites himself to us in a marriage feast in which we literally feed on him. In the Last Rites, he prepares us for our most dangerous journey; the journey from life to death, from this earthly life to the terrors of Gehenna.

Phillipians 2:12-13: Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling;for God is at work in you, both to will and to work for his good pleasure.

sacraments%20rose%20window[1].pngWe are predestined to victory in the war, but we may yet fall in the battle. We still have free will; God will not force himself upon us despite his relentless, burning love. Even though he promises that he will love us forever and never abandon us, and even though he has infallibly secured the eternal glory of every creature, we may yet persist in our rejection. We may continue to drive the nails into Christ’s hands, we may continue to repeat and reiterate the mortal sin that doomed the world to damnation.

God calls us to repent of these sins, for we have been bought by his blood already. While it is true that one day everyone will achieve heaven, he is not going to carry us there against our will. God requires our free cooperation. So why wait? Why procrastinate the task of striving towards heaven? Why not repent and love God and Neighbour now? God draws lines in the sand, and one of those lines is death: If we haven’t responded to God’s love by the time we die, a fiery fate awaits us; the very same fiery fate that God himself endured to save us. It does no good to procrastinate the task of repentance. Far better to strive now, while we are alive. Salvation is guaranteed, but salvation is not automatic. God will not carry us to heaven, or force us to love him. We must walk the path on our own.

God will not save you without you

-St Augustine

Two ways to live

heaven-or-hell[1].jpgSo finally we come to the classic two ways to live. Will you accept Christ as your Lord, saviour and bridegroom? Will you return the love of God? Will you do your best to submit to his guidance and strive for his holiness? Or will you instead continue living as your own king, pointlessly rebelling against the God who loves you? Such rebellion is indeed pointless, because it is foreordained that God will win you over in the end. So will you continue to procrastinate your repentance? Or will you seize the day and run the race to heaven?

God’s love has conquered, is conquering, and will conquer. Join the winning team; become a Christian today.

On the Interchangeability Between Different Models of the Trinity

b57780a431bd921dc7b5f12113c4b482[1].jpgThe Trinity is a fascinating doctrine. It is important to always keep divine simplicity squarely in view when pondering the Trinity, in order to avoid slipping into idolatry.

I recently realised that the classic “Father, Son, Spirit” presentation of the Trinity is not the only possible way to speak of this divine mystery. In fact, this divine drama of the three and the one impresses itself upon our intellects in a wide variety of modes. In this post I will attempt to list as many of them as I can think of.

  1. The Scriptural presentation: The Father, the Son and the Spirit.
  2. The Relational model: The Lover, the Loved, and the Love.
  3. The Creational model: The uncreated creator, the one who is begotten, and the act of begetting/creating itself.
  4. The Salvific understanding: The saviour, the one who is saved, and the act of salvation itself.
  5. The Incarnational approach: The hidden and transcendent incarnator, the manifest and immanent incarnation, and the act by which this incarnation comes about.
  6. The Eternal Progressions view: the Static, simple immutable past; the dynamic, mutable future; and the lively freedom of the present moment.
  7. The Abstract/Concrete dichotomy: Being itself; an actual, specific being; and the divine movement by which Being itself gives rise to individual being.
  8. The Essence-Energies distinction: The concealed Essence, the revealed Energies, and the act of emanation by which Essence gives rise to Energy.
  9. The Eastern Wisdom formulation: Infinite Consciousness, Infinite Being, and the Infinite Bliss that is the act of Infinite Consciousness beholding Infinite Being.
  10. The Divine Vocalisation approach: The one who speaks, the eternal word who is spoken, and the act of speaking.

The fascinating thing about all of these is that due to divine simplicity the terms of the formulas are interchangeable: The Father is the lover is the saviour is the hidden incarnator is Being itself is Infinite Consciousness is the concealed Essence is the one who speaks. etc

In fact, you need only take the following generic Trinitarian dogmatic formula, and substitute in the words provided in the above list and in every case you will arrive at a statement of profound, deep truth about God.

  1. Hypostasis 1 is God.
  2. Hypostasis 2 is God.
  3. Hypostasis 3 is God.
  4. Hypostasis 1 is not Hypostasis 2.
  5. Hypostasis 2 is not Hypostasis 3.
  6. Hypostasis 3 is not Hypostasis 1.
  7. There is only one God.

To take but a single example:

  1. Consciousness is God.
  2. Being is God.
  3. Bliss is God.
  4. Consciousness is not Being.
  5. Being is not Bliss.
  6. Bliss is not Consciousness.
  7. There is only one God.

The father is infinite consciousness, the son is infinite being, the spirit is the infinite bliss of the infinite consciousness as it contemplates the infinite being.

I do not claim to have exhaustively enumerated all the different ways of conceiving of the Trinitarian dogma, and it is fascinating to attempt to take in all of these conceptions all at once. I find that I arrive at a place where words simply fail me and all I can do is worship in profound silence. The Trinity is a perfect object of meditation in which there bubbles up a fountain of ineffable Truth.

To pick another of the conceptions arbitrarily and elaborate upon it: The father is the hidden, simple, transcendent essence of divinity, while the son is the manifest, manifold, immanent energies, and the spirit is the act of the energies emanating from the essence. We participate in the energies (that is to say, Christ), and by participating in the energies we truly participate in the fullness of Divinity. The essence-energies distinction is therefore simply another way of framing the Trinitarian relationship of plurality in unity within God. Due to divine simplicity, the emanation is God, the energy is God, and the essence is God. We participate in the emanation and the essence, but only through participating in the energy.

10134_2[1].jpgTo take another example: The father is the static, immutable, eternal past, the son is the dynamic, lively, unknown, temporal future with all of its possibilities, the spirit is the free movement of creating and giving birth of past to future, that is to say, the present. In the present moment we behold the Trinitarian relationship directly: by reflecting on our freedom and the creation that surrounds us, we are witnessing the hidden, immutable father freely creating the lively and dynamic son in whom we live and move and have our being, and this living and moving and having our being just is the Spirit. In this way the present moment represents a window into the dramatic, divine life of God: Just as it is only through Christ that we come to know the father, so too it is only through the present that we are able to know the past and anticipate the future.

Simplicity and Trinitarianism

1b06a2abe5efbf6f82da06140e8f59c2[1].jpgIn the previous post, we saw how pure reason, unaided by revelation, is able to arrive at an understanding of God which approximates the classical Christian presentation of the Trinity. In that article I used the words “Father”, “Son” and “Spirit” to refer to the three hypostases out of habit, however this was something of a premature move, and perhaps I should have referred to the hypostases simply as “Loved”, “Lover” and “Love”, or “God A”, “God B” and “God C”, or even “God One”, “God Prime” and “God A”. The classically Trinitarian “Father”, “Son” and “Spirit” terminology is incredibly loaded. In the previous article I simply wanted to demonstrate that within the ocean of being, consciousness and bliss that is God, there is both Unity and Plurality, Infinity and Simplicity, and that this coalesces into a divine relationship of love between distinct individuals.

However now I propose to turn to the actual, revealed Christian Trinitarian doctrine, and see what we can make of it in light of divine simplicity and the other concerns of classical theism.

Speculations on Loving, Creating and Begetting

slide-12-creator-god[1].jpgTraditional Trinitarian doctrine states that the Father is eternally unbegotten, and that he eternally begets the Son, who is in turn spoken of as being eternally begotten. Let us immediately invoke the principle of Divine simplicity: The Son is fully God, and the Father is fully God, and therefore anything that can be predicated of the Father or the Son can also be predicated of depersonalised divinity (that is to say, “God”). Notice that we immediately end up with a baffling paradox: God is simultaneously eternally unbegotten, eternally begotten, and the eternal act of begetting. Any devout Muslims reading this are probably having a seizure.

Surah Al-Ikhlas 112

قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ

Say, “He is Allah, who is One, Allah, the Eternal Refuge. He neither begets nor is begotten, Nor is there to Him any equal.”

Now, traditionally Christian theology has said that God is free to create or not to create, and this would not compromise his nature as creator. However, God needs to create something in order to be a creator; so if not the cosmos, then what? If God could have not created creation and yet remained the creator, he must have created something within himself, so what is it that he is eternally creating?

Substitute the word “beget” and its relevant conjugations for the word “create”, and we come up with an answer: Divinity creates itself, as God begets God. God is himself the principle of his own existence. God is simultaneously created and uncreated, begotten and unbegotten. His essence is his existence; he both eternally creates himself and is eternally uncreated. God is an ocean of paradox.

In order to make sense of this paradox, the doctrine of infinite plurality in unity comes into play: there are separate and distinct individuals in God, all playing their individual roles. The Father is the source and principle of the Godhead, the eternally uncreated and unbegotten. But the Son is the Fathers knowledge of himself, eternally created and begotten as another distinct divine hypostasis. The Spirit is the relationship between the Father and the Son, and of course, the relationship in question is one of infinite love; the father eternally loving the son into existence.

But here’s the crucial point. As mentioned towards the end of the previous post, the exact actors in the divine equation do not matter – they are interchangeable. God is the lover, the loved and the love itself. All of the hypostases are purely actual and divinely simple and therefore any of the hypostases can stand in for any of the other hypostases in this equation. The crucial thing to realise, is that within the equation itself, there are distinct roles. To make the point clear, let me restate the Trinitarian dogma in more abstract terms:

1. The Lover is God.
2. The Loved is God.
3. The Love is God.
4. The Lover is not the Loved.
5. The Loved is not the Love.
6. The Love is not the Lover.
7. There is only one God.

passionate-kiss-red-tan-peach-love-abstract-by-chakramoon-belinda-capol[1].jpgTo talk in Anthropomorphic terms, any of the infinite persons of God could occupy the role “Lover” at one moment, “Loved” at the next, and “Love” at the moment after that. You can imagine these three roles as “boxes”, and the infinite persons of God as ghostly apparitions which float in and out of these boxes, and migrate between them at will.

However, regardless of “which divine person” is currently occupying the different boxes, the fact remains that the boxes themselves are rigidly defined in relationship to one another: namely, the first box is the eternally uncreated source of the love, the second box is the object of this eternally uncreated love, eternally loved into creation by the first box, and the third box represents the eternal act of love itself. So while divine personhood itself is fluid, and can flow back and forth between the different boxes, the boxes themselves are rigidly defined in a very specific relationship to one another.

Now, all we need to do is tweak the terminology we are using, and the doctrine of the Trinity immediately falls out: The three boxes are the three “hypostases” of God. The first box we call the Father, the second box we call the Son, and the third box we call the Spirit. Suddenly the Trinitarian dogma makes so much sense: The Father hypostasis is not, and simply could not be, the Son hypostasis. And yet by divine simplicity the infinite God who “currently occupies” the Father hypostasis is very the same infinite God that “currently occupies” the Son hypostasis (using language loosely in the mode of condescension to make a point)

Divine simplicity also sheds light on the internal relationships of the Trinity in another way in that in God, to create is to love and to love is to create. So saying that the Father loves the Son, is to say that the Father “creates” the Son, and the Holy Spirit just is that act of creating. And so God is from eternity simultaneously created, uncreated and the free act of creating itself. I suspect that the church fathers adopted the language of “begetting” in order to distinguish this “eternal creation” relationship from the relationship of creation that exists between God and the contingently created cosmos which we occupy.

An East/West Controversy

hqdefault[1].jpgNow we can turn to that most controversial of words: the filioque. The Father begets the Son, and the Spirit proceeds…. from who? The Father alone? Or both the Father and the Son?

Well, the uncreated ground and source of the love between the father and the son is the father, so in that sense, the Spirit proceeds from the father alone. However, the actual act of love between father and son is given and received and reciprocated in both directions: The son loves the father just as the father loves the son. This is a throwback to the idea mentioned earlier that it does not matter which exact divine person sits in which “relationship box”. At the end of the day, God loves God and God is the love. So the Divine person occupying the father box loves the Divine person occupying the son box., and these two divine persons could swap positions and this formula of love would remain true. In other words, the son could take the position of the father and the father could take the position of the son, and the relationship would hold true. If this interchangeability were not possible, it would represent a violation of divine simplicity, because the three hypostases would become three segregated, separate and distinguishable parts of a single divinity. So so long as we are unhooking the infinite divine personhood of God from the individual Trinitarian hypostases, we are free to say that the Spirit proceeds not only from the Father and the Son, but also from the Spirit itself! Because really what we are saying is that God begets God and God proceeds from God.

Of course, if we were being pedantic by abstracting away the infinite divine fluidity of personhood and instead focusing on the concrete relationships between the concrete hypostases, then of course the spirit proceeds from the father alone, because it makes perfect sense to say that the uncreated (Subject: Father) creates (Verb: Spirit) the created (Object: Son), but it makes absolutely no sense to reverse the terms of the sentence and say that the created (Son) creates (Spirit) the uncreated (Father). This is absurd, illogical and incoherent. The Father hypostasis is the ground and source of divine being and the other hypostases, and therefore the Spirit proceeds from him alone.

So the west is correct to note the fluidity of personhood that results from divine simplicity, infinity and plurality: God loves God and God is the love. However the east is correct to insist upon the precise definition of the relationship between the hypostases: The lover is not the loved, the loved is not the love, and the love is not the lover.

To Create is to Love and to Love is to Save

Jesus+-+Touch+me+and+see[1].jpgGod is not merely a creator and a lover, he is also a saviour. But how could God be a saviour if there were nothing to save?

I’m now about to tread onto extremely speculative ground. So far we have seen two ways in which God manifests as a “Subject Verb Object” Trinity: 1. The Father loves the Son. 2. The Father creates the Son. Due to the doctrine of Simplicity, these two formulations, and the terms of these formulations are all entirely interchangeable. I propose to introduce one further Trinitarian formulation: From all eternity, the Father is the saviour of the Son.

The doctrine of the incarnation comes into play at this point. From all eternity, the son assumed fallen human nature, and took onto himself all of our sins and bore the consequences of those sins, namely – damnation, rejection, Hell, non-existence, death. The son willingly embraced this state of damnation on our behalf. But, someone who is in such a state of damnation requires a saviour; someone to deliver them from the darkness. This saviour is the father. So from eternity by his incarnation the son embraces death and non-existence and plunges into it, and from eternity the father rescues him from the tartaran depths, resurrects him and raises him up to new life and eternal glory.

And so the divine paradoxes continue to proliferate: God is both living and dead, both unity and plurality, both simplicity and complexity, both existing and non-existing, both being and non-being, both light and darkness, both created and uncreated. God takes everything that is opposed to him up into himself and in doing so defeats it and glorifies it.

Incarnation as Trinitarian Identity

Incarnation[1].jpgThe incarnation itself can be expressed as a Trinitarian relationship: The Father (Subject) eternally incarnates (Verb) the Son (Object). The Father is inaccessible, eternally hidden, entirely transcendent, out of reach of our intellect. The Son is accessible, perfectly revealed, completely immanent, and able to relate to us as an equal. The Spirit is the act of the taking on of flesh. All three terms of the equation are equally Divine.

And due to divine simplicity, this Trinitarian relationship is equal to the others. In some analogical way, to create is to love and to love is to create, to love is to save and to save is to love, to save is to incarnate and to incarnate is to save etc etc etc.

And this is where theology becomes Gospel. Because of the doctrine of incarnation, creation has been united to divinity. And so God loves Adam just as much as he loves Jesus, because Adam has been absorbed into the infinite ocean of living love that is God. All creation lives and moves and has its being in Christ, the incarnation of God. The infinite act of creation that flows from Father to Son, now also flows to us. The infinite act of love that flows from the Father to the Son, now also flows to us. The infinite act of Salvation that flows from the Father to the Son, now also flows to us. And the infinite act of incarnating glorification that flows from Father to the Son, now also flows to us. God creates us, loves us, saves us and deifies us, because he has drawn all of us up into his inner divine life where this beautiful theodrama eternally plays out.

Final Implications

I return now to the question which launched this series: Did God need to create the cosmos? Could the cosmos not have been?

As we have seen in this post, God could have not created us, and yet still remained a creator. God could have not loved us, and yet still remained a lover, God could have not saved us, and yet still remained a saviour. So not only are God’s acts of Creation, Love and Salvation completely and entirely free, gratuitous and uncoerced, but it is within the realm of reasonable possibility that God may have chosen to do otherwise without compromising his nature. But, could God have chosen not to become incarnate?

Incarnation is the bridge where necessity and contingency meet and it is the road where Divinity and Creation collide. Is it necessary that the Father eternally love the Son into being? No, the Father’s act of love towards the Son is completely uncoerced, unforced, free, gratuitous. However if it were not the case that the Father loved the son, then God would not be God. The incarnation brings all of creation into this equation. Is it necessary that God eternally loves creation into existence? No, God’s act of love towards creation is completely uncoerced, unforced, free, gratuitous. However because of the incarnation, if it were not the case that the Father loved creation, then God would not be God.

BeholdTheThrone[1].jpgThis same trick can be repeated for the other Trinitarian relations: Creation, Love, Salvation. The incarnation assumes us up into the divine life of the Trinity, a life where there is no necessity and no compulsion, only freedom. And yet it is also a life of perfect Creation, Love, and Salvation, gracefully bestowed as freely offered, freely accepted gifts between one person and another. By the incarnation, we are taken up to experience the uncoerced necessity of God’s free choice to save us. God chooses to save us, and it no longer makes any sense to speak of him as doing otherwise, because we have been assumed into the divine life itself, where the boundary between freedom and necessity has melted away and God can do nothing but love us with all of the infinite freedom that this love implies.

But, all of this is predicated on the necessity of the incarnation. And so the question becomes pressing, could God have chosen not to incarnate?

Let’s once more invoke divine simplicity: If the Father freely and gratuitously loves the Son, and yet it does not make any reasonable sense to imagine the Father not freely and gratuitously loving the Son, then we must imagine the incarnation in the same way. The Father freely and gratuitously incarnates the Son, and it does not make any reasonable sense to imagine things happening any other way.

In this way, the conclusion of the first post hasn’t changed: God does not create out of some sort of necessity or out of obedience to some higher principle, but if he didn’t create, he would not be God, and it is therefore nonsensical to imagine that the cosmos might not have been. However the crucial point here is the incarnation: if not for the fact that divinity eternally united itself to creation, creation very well might not have been, because God contains everything within himself and is completely self-sufficient. But because of the incarnation, created reality is assumed into the divine life, and the so the necessary freedom of God has become applicable.

And once more we finish on a note of Gospel: We have been assumed into the divine drama. If within this drama the Father would not abandon the Son to Hell and everlasting torments, instead resurrecting him to new life and glory, then how much more will he save his creation; perfectly uniting us to Christ by faith, sacrament and theosis? Could God leave anyone or anything behind? Only if God could abandon himself, for he has united himself to the creation and everything in it. But we know that he will not abandon himself, and so we know that he will not abandon any of us. All creation, and everything and everyone within creation are destined for glory and beatitude. I leave the final word to God himself:

If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?Who shall bring any charge against God’s elect? It is God who justifies;who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us?Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?As it is written,

“For thy sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”

No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

(Return to first article)

The Cross Was The Fall

jesus-crucified-2[1]The fall didn’t happen when Adam ate from the tree; the fall happened when humanity nailed God himself to the cross. Original sin was not something that happened “way back then” in the murky mythologies of before the beginning of history; The original sin was when God offered us life and we chose death; he offered us friendship and we chose brutal murder.

So it simply will not do to appeal to our “freedom” to explain how we end up in hell or heaven. We had the freedom to choose God, but no longer. We freely, wholeheartedly and definitively rejected God when he came to us with peace and love and we executed him. This was the unforgivable sin; there is no freedom after this, no repentance, no turning back. Every one of us has already made our final choice: non accipio.

And yet God can forgive even the unforgivable sin: and this he did by his resurrection. He does not “respect” our freedom. If he respected our freedom he would have just stayed dead. No, he conquers our freedom. We always and everywhere choose death: but from this death he draws out life. We constantly choose evil; and from this evil he brings about good. We respond to his friendship with hatred: yet from this hatred he works irresistible love.

He could have “respected” our freedom by staying dead and withdrawing his love. But instead, he insists on continuing to love us and by his victorious resurrection he has revealed that he will never stop loving us until every single one of us loves him back. We will not die: we will rise again. We will not be damned: We have already been saved.

History is the story of us choosing death and God giving us life in spite of that choice. History is the story of Grace: it is not the story of a God who “respects our freedom”. We all without exception have chosen Hell, and so God bestows his mercy on us all.

The Glorious Gospel

What is the Gospel?

hqdefault[1]

What is the Gospel? This is a tougher question than most people seem to realise. As Christians we are called to “Proclaim the Gospel”. It is our core mission to the world. And yet the definition of what exactly it is that we are supposed to be proclaiming is quite elusive.

It is helpful to look at the literal meaning of the word “Gospel”. It is an old-English word which means “Good news”. So what is the good news? Traditionally, the good news has been summarised as “Jesus is risen!”. So far all Christians are in agreement. However why exactly is that “Good news”? What difference does it make to my life? It is in answering this derivative question that most, if not all denominations and expressions of Christianity go astray.

The good news as it pertains to me and my life, takes the form of an unconditional promise. This promise has two aspects: present and future. In the present, the promise says “You are righteous and you are saved, right here and now, and there’s nothing you have to do to make it so.” In the future, the promise says “You will not suffer everlasting damnation and you are going to go to heaven, and ultimately there’s nothing you can do to prevent this from happening“.

Once this promise has been spoken, the listener will have one of two responses: Faith/Trust/Belief in the promise, or Apathy/Disbelief/Outrage. If they have the positive response of Faith, this faith will inevitably lead to joy, and this joy is itself a direct subjective experience of salvation in the here and now: This joy is an experience of heaven on earth.

It is important to note that the promise is unconditional. This means that even if the listener does not believe in it, they are still saved because God keeps his promises. An important aspect of the fact that this is an unconditional promise is that it depends entirely on God: We do not have to do anything to “earn” it, and there is nothing we can do to mess it up. God keeps his promises and he will have the victory, even if we resist him.

This then, is the “Good news” of the Gospel as it pertains to my life. It is an unconditional promise from God which says “You are saved right now and there’s nothing you have to do to earn it, and you will be saved in the future, and there’s absolutely nothing you can do which will prevent it from happening.”

The Promise of Love

Forever-and-ever-alice-and-jasper-fanfics-13158494-240-320[1].jpgSomeone could have this wonderful promise spoken to them and be completely baffled as to the details. “Why am I saved right now?” they might ask. “Why will I certainly go to heaven?” At this point it helps to elaborate on aspects of the actual Christian narrative.

The reason that we are all saved right now, is because Jesus loved the world so much, that he paid for the sins of all humanity by willingly dying on the cross and descending to Hell and suffering all of it’s torments. Jesus took the full punishment for our sins, so that we don’t have to. He took a bullet for us. He didn’t just pay for the sins of a couple of people, he paid for the sins of the entire world. In Christ all sins have already been punished. Now no punishment remains. Furthermore all humanity has been “justified”, which is to say every single human being is united to the resurrected Christ, and has had the perfect righteousness of Christ poured into their souls, such that they transition from being sinners to being intrinsically holy and righteous. In this way, the whole world has been saved from condemnation and damnation, and furthermore the whole world is united to Christ and lives in him. Because Jesus defeated death by his resurrection, every individual without exception has also defeated death through Christ, and therefore every individual without exception is “saved”: Not only do we not need to fear Hell thanks to Christ’s atoning sacrifice of love, we can also joyfully experience becoming new creations thanks to Christ resurrection!

Note that this story is universal and entirely by Grace: you don’t have to do anything, whether it be “believing” or “loving” or “works” or “obedience”. You don’t have to do anything. The story applies to everyone: Muslims, Atheists, Catholics, Protestants, Hindus, Hitler, Walt Disney, Muhammad, Me, You, My family, Your family etc etc. The entire world has been objectively saved by Christ’s death, descent to Hell and resurrection. This is why an evangelist can simply tell the story to an unbeliever with no “ifs, ands or buts”. All that needs to be done is to say to someone “You are saved!” and then pray that the Holy Spirit will cause that person to respond to the promise with faith. But again, the promise does not depend on that person having faith: even if they disbelieve the promise, they are still objectively saved by Christ. The only difference is that they have no “experience” of this salvation and therefore they could be said to be still “walking in darkness”: Objectively they are saved, but Subjectively they are still experiencing the old state of affairs: damnation and alienation from God. This is why we must evangelise. We need people to become aware of the promise that God speaks to them so that it may become activated and alive in their experience of life.

Moving on to the future aspect of the promise. The reason that we will all eventually get to Heaven, is that the Holy Spirit has been poured into our hearts. According to scripture, the Holy Spirit serves as a “Guarantee of our inheritance”, which is to say “a promise that we will arrive in Heaven”. Someone who has the Holy Spirit therefore is predestined to heaven. Of course, God gives us freedom to resist him. We are able to resist him such that we get stuck in a state of afterlife purification indefinitely. However the promise of the Holy Spirit is that this simply is not going to happen: If you have the Holy Spirit, you WILL walk the path of salvation all the way to the end. God guarantees it. This is the doctrine of predestination. Predestination does not mean that all of our actions have been predetermined by God, predestination simply means that God promises never to give up on us. He will never leave us or abandon us. He will stick by us in the form of the Holy Spirit until we arrive at the fullness of salvation.

Again, this story is universal. Whoever has the Holy Spirit has received this promise of predestination. Arguably we all have the Holy Spirit, and so we are all predestined! And again, this narrative is entirely by Grace: God guarantees us a positive outcome and even though we may resist him, ultimately we will not rebel against him forever. Again, when evangelising all that needs to be done is to speak this promise: “You will not be damned forever. You are going to get to Heaven”. This aspect of the promise generates a strong Hope and assurance. When times are tough, and someone is drowning in sin which they feel unable to defeat, they can throw themselves upon this promise from God and say “No matter how bad things get, they are going to get better; No matter how much I fall into sin, eventually God will deliver me”. This promise therefore serves as a guard against despair in the life of the Christian.

Note that at no point in the discussion have any conditions been stated. The promise is well and truly unconditional! We do not have to do anything in order to be saved right now and have our place in heaven secured: God has done it all and God will do it all. Salvation is completely and entirely by Grace… and yet in that act of Grace we remain completely and entirely free. This leads to a more sobering aspect of the Gospel promise.

The Promise of Justice

E047_Purgatory[1].jpgOne aspect of the Gospel promise is that Justice will be done. Everything good we do will be rewarded, and everything bad we do will be punished. Hitler will be made to experience all the misery that he caused during his time on earth. Fathers who beat their children will have the situation reversed and they will experience the fear and terror that they have caused their children directly. Rapists will have their souls crushed proportionally to the harm they caused their victims. Murderers will experience the pain that they bestowed on others.

To some people, this aspect of the promise is comforting. Someone whose mother was raped and murdered by rampaging Muslim Jihadis will inevitably be crying out to heaven for justice. God promises that this justice will be done: those Jihadis will be made to pay. To most people, this aspect of the promise is incredibly sobering: Just because Jesus paid for all my sins, does not mean that I can just indulge in sin with no consequence. There will be punishment for every moral mistake that we make. This punishment will be terrifying, infinite, and experienced as everlasting. This punishment is Hell.

How does this “Justice” aspect of the promise mesh with the “Grace” aspect of the promise? For one thing, heavenly rewards do not decay. Every good thing we do will be rewarded in heaven and those rewards will last forever. On the other hand, our sins can be burned away and we can be left spotless as if we had never sinned at all. This is what happens in Hell. The horrible punishment of Hell will lead to wilful repentance, and this repentance will lead to the sins being purified and burned away. Eventually, once we have repented of all of our sins, the punishment will cease (even if it subjectively feels like it lasts forever).

The second, future aspect of the Gospel promise applies here. Another way of wording it is “Even if you go to Hell, you still have the Holy Spirit, and the Holy Spirit is a promise that God will rescue you from damnation. You will not be stuck in Hell forever. Eventually God will get you out”

This promise could be exploited for laziness and laxness, in which case the scary side of the promise needs to be emphasised: “If you do not repent, you will go to Hell, and you don’t want to go to Hell because it is the worst possible experience you can have and what’s more, it feels like it is everlasting!”

Note that this promise is not unconditional: It depends on our free response. If we do good, we are rewarded. If we do bad, we are punished.

Where people get the Gospel wrong

worksalvation[1].pngPretty much everyone who gets the gospel wrong, does so because they either restrict the universality of the message in some way, or they change the promise from an unconditional one to a conditional one.

Arminians, Catholics and Orthodox

Catholics commonly screw up the message by saying that God “offers” us salvation. Modern Catholics will wax poetic about God’s grace, how God loves everyone and wants to save everyone and how we don’t have to do anything to earn our salvation, but then at the last second they will turn around and say “But God gives us free will, and we need to use our free will to accept God’s offer of salvation, otherwise we will be damned”. What a terrible Gospel! No longer does God promise me salvation; instead he merely offers me salvation. In the final analysis whether or not I am saved depends entirely on me and my efforts to accept salvation. This leads to perpetual spiritual angst, despair, depression as I am constantly asking myself “Have I accepted God’s offer?”. And God help you if you commit mortal sins! “Oh God, I’ve screwed up. I just had sex with my girlfriend again. I’m going to Hell if I don’t get to confession ASAP”. All of a sudden you have a terrible fear of death because if you were to die in the state of sin this would send you off to Hell forever and ever.

Calvinists

Calvinists get the Gospel wrong by altering both the unconditionality and the universality of the message. Calvinists claim that faith is a condition for salvation: if you do not have faith, you are not saved and will go to Hell. This leads to spiritual angst of another kind, as people are constantly asking themselves “do I have true faith?” What’s more, Calvinists restrict God’s love only to a select few people. God does not desire the salvation of everyone, he only desires the salvation of a couple of people who he chose for no particular reason before creation. He desires that everyone else suffer everlasting, brutal, horrible torture in Hell. In this way Calvinists are worshipping a purely evil God. Calvinism cannot even rightly be called Christianity. Calvinism is Satanism and all Calvinists are Satanists. All Calvinists without exception will be brutally punished in Hell and the Saints in Heaven will rejoice and praise God for his glorious and righteous justice as they enjoy the spectacle. Lucky for these horrible Calvinists the one true God does not deal in “everlasting” punishments, and so even disgusting, depraved individuals such as Calvinists will eventually repent of their heresies and blasphemies and achieve salvation.

Evangelicals

Evangelicals in general mess up the Gospel by adding conditions to it, which in turn serve to limit it’s universality. They say that you must “accept Christ” if you want to be saved. They say that you must “have faith”. You must “believe in God” or “trust in Jesus”. Decision theology is popular in this camp: you need to actively make a choice for God in order to be saved. If you do not do these things, then you are damned forever. Again, the same sort of spiritual angst comes into play as with the Calvinists. “How do I know that I have true faith?”, “How do I know I have chosen God?”

Of course certain Evangelicals are not troubled by such questions in the slightest. They have fully convinced themselves that they have enough faith and have chosen God adequately. They believe that they have fulfilled the conditions for salvation. These people are Pharisees. Every single one of them without exception is depending on their own efforts in order to be saved. As such they are puffed up with pride and superiority. They look at their unbelieving neighbours and think to themselves “Gee, I’m glad I’m not that guy. Thank God that I’m saved!”

If the Evangelical in question has a Christian family, he is less likely to care about the salvation and damnation of others. As far as he cares, everyone he knows and cares about is going to heaven. Too bad about those other poor souls who are going to be damned forever. “I’ll just be happy that God chose me and my friends and family. Too bad about those other suckers who didn’t believe in God before they died!”

However if the Evangelical in question is a convert from a non-Christian family, this Gospel is absolutely soul crushing: “Ok, God saved me, but what about my brothers and sisters? What about my mother and father? What about all my unbelieving friends”. The only answer that this gospel gives is that “their salvation depends on YOU”. All of a sudden, the weight of the salvation of this person’s entire family falls squarely onto that person. The person will feel like it’s up to him to save his family. If they are damned, it is his fault. If they die before showing any signs of faith, this person will feel utterly crushed and defeated. No longer is the Gospel good news to this person. Now the gospel becomes a terrible message of complete destruction and eternal torment for the people who that person loves most. A lot of people have a crisis of faith at this time. They are simply unable to continue singing songs of praise and worship to a God who would allow this to happen. Some people abandon the faith. Some people suffer intense mental anguish and go through intellectual contortions until they “accept that God is sovereign” and then they continue to bow down and worship him despite the overwhelming evidence that he is a total uncaring monster.

The Promise of Grace

chinese-717356_640[1].jpgThe Gospel as it was outlined at the beginning of this post is the only true Gospel. It is a completely unconditional promise which is universal in scope. This promise can be spoken to anyone with conviction. An evangelist can walk up to anyone and say “You are saved and you will go to Heaven!”. If the hearer of this promise responds with interest, the evangelist can continue to tell the story of Jesus. As the story is told, the faith of the listener may grow, and blossom into an experience of salvation right here and now. That person will transition from walking in darkness to walking in light, as they place their trust in the promise and absorb the salvation which it promises. And the amazing thing about this promise is that it still applies; it still will come to pass, even if the listener rejects it or has doubts. For this is the nature of an unconditional promise: it does not depend on the response of the listener. God will bring it about. This is the essence of Grace.

Now, God implicitly speaks this promise to everyone without exception. Even those people who lived before Christ. No one is excluded from his salvific love and salvific will. However it is helpful to have God’s promises spoken to us personally as individuals. This is why we have the sacraments.

Baptism

Baptism is the sacrament in which God says to the sinner “You are righteous and all your sins are forgiven, even those which you haven’t yet commit”. This provides an extremely tangible promise for a Christian to place their trust in. Whenever they sin, or feel despair at the state of their soul, they can think back to their baptism and remember the promise of God that was spoken to them personally at that time.

Confirmation

Confirmation is the sacrament in which we receive the Holy Spirit. As such, it is a sacrament in which God makes the promise of future salvation. In Confirmation, God says “I will never leave you. I will never abandon you. I am going to get you to Heaven”. In this way, whenever a Christian is finding themselves in a stage of life where they are bogged down in sin and utterly failing to repent, they can think back to their confirmation and have hope, thinking to themselves “God is going to get me through this. This is not going to last forever”. As such this sacrament is a great guard against despair.

Confession

Confession is a sacrament which repeats the promise that was spoken during baptism. As such it is not strictly necessary, although it is mandated by church law in the case of mortal sin. In confession, the promise of baptism is repeated: “You are forgiven, you are righteous”. This is helpful because as time goes by, our baptism becomes less vivid in our memories, and the promise that was spoken to us fades into the past. In this way it becomes helpful to sacramentally renew the promise so that it is fresh in our minds. This is also appropriate for the reason that as time goes by and the promise of baptism fades in our memory, the promise is less active in our mind, and so when we commit mortal sins we experience subjective guilt. This guilt is unwarranted seeing as we have already been objectively forgiven of all of our sins, past, present and future. In this way having confession available helps us to remove any unwarranted guilt, by speaking the promise of Baptism to us afresh and giving us a word to place our trust in which is closer to the present time. Someone who has a strong faith obviously does not need to go to confession, however it is always helpful to hear God’s promise spoken, and so it is wise to go to confession whenever someone commits a mortal sin.

Universalism is the only Gospel worthy of the name

6506502553_006c1eb79b_b-700x450[1]The true and glorious Gospel, is that God loves everyone, he has saved everyone, and he will save everyone. No one will be excluded from his love and salvific will. The future will be wonderful, truly something to look forward to.

This is a promise that can be spoken to anyone with utter conviction. It is unconditional and doesn’t depend on us in any way. People who hear it and believe it will have a strong experience of salvation right now. This is what evangelism is about: Objectively we are all saved and we are all going to heaven. However subjectively not everyone realises this. God uses us to preach his promise of salvation and so bring people by faith from the darkness into the light. Part of the promise is that eventually everyone will move from darkness to light. We participate in the fulfilment of that promise by our preaching and evangelism, however it does not depend on us in any way. God will fulfil his promise to save someone regardless of whether they hear us preaching. It’s just that they might spend a longer time wandering in the darkness.

Of course, we do not know with infallible certainty that this promise will come to pass. This is why we must pray continuously for the salvation of ourselves and all other people. We must have faith and hope. But surely we will overflow with faith and hope when we consider who it is we are placing our faith and hope in: Jesus Christ; God made man, who loved us so much that we was willing to die and suffer Hell in our place, who was resurrected from death to life and ascended into Heaven; who sent the Holy Spirit as a promise that we would be saved. When you fully appreciate this, it’s not that hard to love him back, is it?

(Go to “Understanding Indulgences”)

Apophaticism and Transcendence

Hello Father, I hope this email finds you well.

I’ve been thinking about apophatic approaches to God a lot over the past few years, and I’ve arrived at some interesting conclusions. I know from reading your blog that you are a fan of apophatic mystery and so I thought I’d run it all by you and see what you think. Only respond if you have time of course.

Silence

636055187297825102916759234_silence-1[1].jpgFor a bit of context, I went on a mission trip to China back when I was an evangelical (2014) and during my time in China I got talking with the local Christians about Chinese bible translations. I was fascinated to learn that when Catholic missionaries came to China and started to translate the bible, they chose the word Chinese word “Tao” to translate the Greek word “Logos”. As such, the first chapter of John reads “In the beginning was the Tao, and the Tao was with God and the Tao was God…. and the Tao became flesh and dwelt among us”. This excited me to no end. The concept of “Tao” is central to the native Chinese philosophical religion of Daoism. This choice of translation by the missionaries seemed to me to be an absolutely ultimate example of inculturation. By choosing this word “Tao” the translators were intentionally importing all sorts of Daoist preconceptions into the biblical text. When a Daoist reads the book of John, they will receive it very strongly, as they read that the important and historic Chinese philosophical concept of “the Tao” – with all that it implies – has apparently “taken on flesh!”

In any case, upon learning about this move of the translators my interest in learning more about Daoism immediately peaked. On the way back from China, I bought a copy of the DaoDeJing with a parallel English translation and I read through the whole thing on the plane ride home. The very first line of the very first chapter resonates with me strongly to this day:

    “The Tao that can be talked about is not the eternal Tao”

To me this comes across as the ultimate apophatic statement. I interpret it as saying that it is simply impossible to talk about God. Or in other words, you can talk about God, but what you’re talking about is not actually God. The moment you start putting words on God, you have gone wrong. To call God a “Trinity” and attempt to think of him as such, is to get God wrong. To call God a “Unity” is to get God wrong. To say that “God is love” is to get God wrong. And so on.

Following this train of thought, I’ve arrived at my first conclusion. Apophatically speaking the only completely accurate descriptions of God are silence and a blank page. God is a complete and utter mystery and we simply can’t say anything about him. Of course the idea of revelation changes things a lot, as God reveals himself to us in a way that we can relate to. This is why I love to pair the DaoDeJing with the Chinese translation of John: The Tao that cannot be talked about took on flesh and now we can behold it. The unknowable God becomes knowable through Christ. But nevertheless in pure apophatic terms, we literally cannot say anything about God: The most accurate way in which we can speak of God is to remain silent.

I’m wondering what you think about this idea?

God does not exist

quote-god-does-not-exist-he-is-being-itself-beyond-essence-and-existence-therefore-to-argue-paul-tillich-68-97-35[1]Another thing I’ve been musing about, is that if God transcends all language, classification, conception and categorisation, then doesn’t this mean he transcends the categories of “existence” and “non existence”? To put it bluntly, is it not fair to say that “God does not exist”? Or perhaps we could say “there is no such thing as God”. I suspect that we can apophatically assert these statements as being completely true. To elaborate, God does not exist because “existing” is something that “things” do and God is not a thing and so it is not correct to say “God exists”. Of course the flip side is true too: it is not accurate to say “God is non-existent” because God transcends that category too. God transcends all categories.

My question to you at this point, is what do the church fathers have to say about this as far as you know? Does what I’m saying make sense to you? I know that Aquinas liked to talk about God as if he was pure existence, but I feel like this compromises pure apophaticism. If you are going to be dogmatically apophatic, surely we cannot even speak of God as existing; surely God transcends the notion of existence as well.

Another question I have for you regarding this point: If it is true, does this not mean that Atheism is correct to a degree? Atheists say “God does not exist”: shouldn’t apophatically-minded Christians be able to respond to this with agreement? Or perhaps are they making a different category mistake by reducing God to a “thing” and then putting him in the category of “things that do not exist”?

Incarnation

van_hornthorst_adoration_children_800x583[1].jpgFollowing on from these thoughts about God not existing. Tonight I had a rather interesting thought about how this all relates to the incarnation. If we can be allowed to say that “God does not exist” in his Divine nature, then it would seem that we have to say that God only began to exist at the point of the incarnation. The incarnation was not only when God took on flesh, it was also when he began to exist! Logically prior to the incarnation, there is simply no meaningful sense in which you can talk about God “existing”, because as I laid out in the last paragraph, apophatically speaking (and prior to the incarnation this is the only way we can speak about God) it is inaccurate to say that God exists. So to summarise in a sentence: The incarnation was not merely God becoming a man, it was God actually coming into existence. Prior to the incarnation God transcended both existence and non-existence – it is only because of the incarnation that we can speak of God as “existing” – God exists in his human nature, but not his divine nature.

What do you think about this notion?

Annihilation

quasar_space_blackhole_bright_light_duying-SEXr[1].jpgFollowing on from this idea that God only took on existence at the incarnation. My personal theology of Holy Saturday includes both the traditional “Harrowing of Hades” but also a more Calvinist/Von Balthasarian view that Jesus descended to the “Hell of the damned”. As a Catholic I affirm both Purgatory, and the Hell of the damned. I view Purgatory as basically being “the traditional Hell” except that it is purifying and not everlasting (think “Gehenna”), whereas I view Hell as “total separation from God”. Of course, “total separation from God” implies ceasing to exist, because the only way to be completely separate from God is for him to withdraw his creative energies from you. To put it simply, I believe that Hell consists of total metaphysical annihilation. Now, I believe that Jesus descended to this Hell in order to fully balance the scales of justice/pay the price for our mortal sins. Which is to say I believe that Jesus was annihilated. Which is to say that I believe that Jesus ceased to exist. Which is to say that I believe that God ceased to exist.

I was watching a debate between a Muslim and a Christian tonight about the Trinity, and the Muslim raised the following point “If Jesus was God, and he died on the cross, then who was sustaining the universe while he was dead?” I think that if this Muslim read what I just wrote at the end of the last paragraph, he might be even more baffled! How can God possibly cease to exist?

Well, I think I’ve found an answer to that: God ceasing to exist really doesn’t pose any problem, because “existence” is not one of his essential properties. “Existence” is instead something that he took on during the incarnation. Prior to the incarnation, we are constrained by apophaticism and according to apophaticism, God does not exist (as I outlined a few paragraphs back). If God is able to sustain creation without being “alive” and without “existing”, then surely he is able to continue to sustain creation during death and annihilation on Holy Saturday.

I’m wondering what you think of this train of thought?

(I should also note here that you have successfully converted me to universalism, so I believe that the only person to go to Hell and suffer annihilation is Jesus, pretty much everyone else goes to purgatory. Also interesting to note is that in my view Jesus was not merely resurrected from death to life, but also from non-existence to existence!)

Nothingness

nothingness[1]My final apophatic musing concerns the nature of God. I read somewhere that the Jewish theologian Mamonides came to an ultimate apophatic insight about God: “God has no attributes”. I absolutely love this statement. There is only one other concept that I can think of which has no attributes: “nothingness” or “nothing”. I find that I can substitute the word “nothing” for the word “God” in many apophatic statements and they still make complete sense. For example

  • “God has no attributes” <-> “Nothing has no attributes”
  • “It is impossible to imagine God” <-> “It is impossible to imagine nothing”
  • “It is impossible to talk about God” <-> “It is impossible to talk about nothing”
  • “God is outside of space and time” <-> “Nothing is outside of space and time”
  • “God does not exist” <-> “Nothing does not exist”
  • “God is ineffable” <-> “Nothing is ineffable”

Also interesting to note is that there are two ways of interpreting the “nothing” statements. You can take the word “nothing” to mean “no thing” as in “there is no thing which is red”. Or you can take the word “nothing” to mean the concept of “nothingness”, as in “Nothingness is ineffable”. No matter which definition you use you still come up with a true and (to my mind) profound statement. This leads me to the most profound statement of all:

  • “God is nothing” <-> “Nothing is God”

What do you think about this? Is it apophatically accurate to say that “God is nothing”? as if the ideas of “God” and “Nothing” are literally equivalent concepts? You end up with some more interesting sentences:

  • “God is omnipotent” <-> “Nothing is omnipotent”
  • “God is omniscient” <-> “Nothing is omniscient”

etc. I find this idea about God to be fascinating because it would seem to extend an ecumenical bridge to the Buddhists: They strive to empty themselves in contemplative meditation and achieve nirvana, which I understand to be a state of “nothingness”. But if God is nothing, then aren’t the Buddhists essentially doing exactly the same things as the contemplative monks and nuns of Catholic and Orthodox Christianity? With this “Nothingness/God equivalence” in mind, the Christian contemplative tradition could be said to be aiming at “Union with nothingness”, which sounds a lot like Buddhism, and the Buddhist contemplative tradition could be said to be aiming at “Union with God”, which sounds a lot like theosis.

Another point which lends support to this idea is that I have come across many anecdotes from people who have practised contemplative prayer where they talk about an “emptying of the mind” and when they encounter God they describe this encounter as a terrifying encounter with some sort of void. In fact there is lots of supremely apophatic talk from people in the contemplative tradition and a lot of it seems to point to this idea of “God as nothingness”

What do you think about all this? Perhaps “nothingness” is just yet another category which God transcends, however I find it interesting how similar the ideas of “nothing” and “God” are at an apophatic conceptual level.

Apologies for a long and rambling email. I hope you find some time to chew on what I’ve written and respond. Hopefully some of it is stimulating. I hope none of it is offensive. Perhaps you have encountered these trains of thought somewhere before. In any case I hope you and you family are well. I will be praying for your good health!

God Bless

Credo

is-god-real[1].jpgThere is me and there is the mystery.
My goal in life is to realise unity with the mystery.
This is achieved through love.

My method for understanding the mystery is scientific, pragmatic realism:
If something seems to be the case, it is reasonable to assume that it actually is the case.
If something has happened consistently many times in the past, it is safe to believe that it will happen consistently many times in the future.
However the limitations posed by relativism are also acknowledged:
Just because something seems to be the case, doesn’t necessarily mean that it actually is the case.
Just because something happened many times in the past does not guarantee that it will happen many times in the future.

I can never know, only trust and believe.
So scientific laws should be trusted as a matter of pragmatism, but the laws are always reformable, and miracles are entirely possible.

In this way all events and experiences are significant when understanding the mystery, whether they are miraculous or mundane, and nothing should be dismissed.
I once had an experience which led me to believe that Jesus Christ and the mystery are identical.
This experience is why I am a Christian.

Further investigations led me to believe that Christ established a single Church which has his infallible authority.
Its identifying mark is that it is led by the successor of the Apostle Peter, and the Bishops who are in communion with him.
This reasoning is why I am a Catholic.

The Church guards a sacred tradition of truth flowing from the mystery; it identifies and recognises what is and is not part of this tradition.
One such thing that the church has recognised as being part of the tradition is the canon of sacred scripture.
This is why I trust that the mystery speaks to us through the Bible.