Religion is a cultural system that establishes symbols that relate humanity to spirituality and moral values. Many religions have narratives, symbols, traditions and sacred histories that are intended to give meaning to life or to explain the origin of life or the universe. They tend to derive morality, ethics, religious laws or a preferred lifestyle from their ideas about the cosmos and human nature.
Christianity is an Abrahamic monotheistic religion based on the life and teachings of Jesus Christ as presented in the New Testament. Christianity is the world's largest religion, with over 2.4 billion adherents, known as Christians. Christians believe that Jesus is the Son of God and the savior of humanity whose coming as Christ or the Messiah was prophesied in the Old Testament,
Athenagoras was a second century philosopher who set out to write against the Christians. However, studying the Scriptures in order to carry on the contest with greater accuracy, he himself was caught by the Holy Spirit. His statements on the Triune God reflect the simplicity of the pure Word. He said:
"The one ambition that urges us Christians on is the desire to know the true God and the Word that is from Him — what is the unity of the Son with the Father, what is the fellowship of the Father with the Son, what is the Spirit; what is the unity of these mighty Powers; and the distinction that exists between them, united as they are — the Father, the Son, the Spirit."48
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MODALISM
Some Definitions
The Modalistic Concept of the Trinity
A Brief History of Modalism
TRITHEISM
AN ATTEMPT TO AVOID THE EXTREMES OF MODALISM AND TRITHEISM
THE PURE WORD OF GOD
THE PURE REVELATION OF THE TRIUNE GOD ACCORDING TO THE BIBLE
One Unique God
The Three Persons of the Godhead
All Three Being God and Being Eternal
The Simultaneous Existence of the Father, Son, and Spirit
The Three Being One
The Son Being Called the Father
Christ, the Son, Being the Spirit
GOD’S INTENTION IN REVEALING HIMSELF AS THE UNIQUE TRIUNE GOD
FOOTNOTES
The purpose of this article is to provide the general Christian public with a clear and simple presentation of three views concerning the Triune God: modalism, tritheism, and the pure revelation of the Triune God according to the Bible. By having a basic understanding of modalism and tritheism and by seeing the pure revelation of the Triune God in the Scriptures, the Lord’s people should be able to discern and avoid the heretical extremes of modalism and tritheism, grasp the whole truth of God’s revelation in the Scriptures, and pursue more readily the experience of the Triune God according to His eternal purpose.
GOD’S INTENTION IN REVEALING HIMSELF AS THE UNIQUE TRIUNE GOD
After this consideration of the pure revelation of the Triune God according to the Bible, it should be evident to any fair-minded reader that the biblical revelation of the Triune God is twofold: He is the Three being one, and He is the One being three. What a marvelous mystery! Both modalism and tritheism have been proved false. Instead of these two heretical alternatives – both of which stress one aspect of the truth in an unbalanced way – we proclaim the twofold aspect of God’s revelation in His Word without any attempt at reconciliation or systematization. When people consider the Triune God objectively, trying to analyze what He is in His inner being, they emphasize the aspect of the one-in-three. But when we experience the indwelling of the Triune God subjectively, we enjoy the aspect of the three-in-one, for the Father, the Son, and the Spirit are all in us as one (Eph. 4:6; Col. 1:27; John 14:17). While the objective study of the Triune God has some value and may sometimes be necessary, it certainly is neither the emphasis of the New Testament nor the best way to cooperate with God in His desire to dispense Himself into us for the fulfillment of His eternal purpose.
Once we have established what the pure Word says concerning our wonderful Triune God, we should simply rest upon it. As Henry Barclay Swete has said, “The Spirit alone searches the depths of God, and where the Spirit is silent as to their contents it is hazardous and indeed vain to speculate.”82 Cyril of Jerusalem (A.D. 315-386), who depreciated theological speculation, who focused his attention on experience, and who was reluctant to go beyond the word of the Bible, once remarked:
…but inquire not curiously into His nature or substance: for had it been written we would have spoken of it; what is not written, let us not venture on; it is sufficient for our salvation to know that there is Father, and Son, and Holy Spirit.83
Any attempts to go beyond God’s revelation of Himself in His pure Word will only lead us into the snare of endless analysis, reasoning, and disputation. The result of this path is spiritual death, the consequence of trying to understand God according to the principle of the tree of knowledge. That the “revelation of the Triune God in the Scriptures should be kept as a fact and as a mystery for our experience” is testified to by the Puritan writer Robert Leighton (A.D. 1611-1684):
As to the mystery of the Most-Holy Trinity … I have always thought it was to be received and adored with the most humble faith and reverence, but by no means to be curiously searched into, or perplexed with the presumptuous questions of the school men. We fell by an arrogant ambition of knowledge; by simple faith we rise again and are reinstated. And this mystery indeed, beyond all others, seems to be a tree of knowledge prohibited to us while we sojourn in these mortal bodies.84
This same humble attitude is expressed by Philip Schaff:
The Nicene Fathers did not pretend to have exhausted the mystery of the Trinity, and very well understood that all human knowledge, especially in this deepest, central dogma, proves itself but fragmentary. All speculation on divine things ends in a mystery … before which the thinking mind must bow in humble adoration.”85
As those who receive with simplicity the whole scriptural revelation of the Triune God, let us turn to Him, open to Him, and enjoy Him as our life and our everything. God’s intention in revealing Himself as the unique Triune God – the Father, the Son, and the Spirit – is not that we might formulate doctrines of the Trinity and engage in endless arguments about them. Rather, it is to prepare the way for Him to dispense Himself into us according to His eternal purpose. Therefore, let us turn from the way of mental analysis, which has led either to the heretical extremes of modalism and tritheism or to a rigid and lifeless orthodoxy, and turn to the way of receiving in simple faith the whole revelation of the Triune God in the pure word of the Bible and of appropriating Him in spirit as our life and enjoyment. May the wonderful Triune God, the three-in-one and the one-in-three, be our portion and enjoyment now and forever. “The grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit” be with us all. Amen.
by Ron Kangas
a co-worker of Witness Lee November 16, 1976
FOOTNOTES
Henry Chadwick, The Early Church (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1968), p. 87.
J. F. Bethune-Baker, An Introduction to the Early History of Christian Doctrine (London: Methuen & Co., Ltd., 1929), p. 97.
Frederick F. Bruce, The Spreading Flame (Grand Rapids: Wm.B. Eerdmans Pub. Co., 1953), p. 256.
Ibid., p. 255.
Philip Schaff, History of the Christian Church (Grand Rapids: Wm. B. Eerdmans Pub. Co., 1950), vol. 2, p. 576.
R. S. Franks, The Doctrine of the Trinity (London: Gerald Duckworth and Co., Ltd., 1953), p. 78.
Bethune-Baker, op. cit., p. 102.
Schaff, op. cit., vol. 2, p. 577.
Bruce, op. cit., p. 256.
Schaff, op. cit., vol. 2, p. 577.
Ibid., p. 578.
Williston Walker, A History of the Christian Church (New York: Charles Scribner’s Sons, 1959), p. 69.
J. N. D. Kelly, Early Christian Doctrines (New York: Harper & Row, 1960), p. 120.
Bethune-Baker,op. cit., p. 104.
Schaff, op. cit., vol. 2, p. 578.
Ibid.
Arthur C. McGiffert, A History of Christian Thought (New York: Charles Scribner’s & Sons, 1931), p. 237.
Schaff, op. cit., vol. 2, p. 589 and Bethune-Baker, op. cit., p. 110.
Schaff, op. cit., vol. 2, p. 581.
Walker, op. cit., p. 69.
McGiffert, op. cit., p. 238.
Walker, op. cit., pp. 69-70.
Ibid. and McGiffert, op. cit., p. 238.
Walker,.op. cit., Pp. 69-70; McGiffert, op. cit., p. 238; and Bethune-Baker, op. cit., p. 105.
Schaff, op. cit., vol. 2, p. 582.
Ibid.
Bethune-Baker, op. cit., p. 105.
Schaff, op. cit., vol. 2, p. 583.
Bethune-Baker, op. cit., p. 106.
William Henry Griffith Thomas, The Principles of Theology (New York: Longmans, Green, & Co., 1930), p. 31.
H. E. W. Turner, “Tritheism,” in Alan Richardson, editor, A Dictionary of Christian Theology (Philadelphia: The Westminster Press, 1969), p. 351.
Bill Freeman, The Testimony Of Church History Regarding the Mystery of the Triune God (Anaheim: The Stream Publishers, 1976), p. 19.
Franks, op. cit., p. 119.
Ibid.
Freeman, op. cit., pp. 29-30.
H. B. Swete, The Holy Spirit in the Ancient Church (Mac Millan, 1912), pp.284-285, in Freeman, p. 30.
Ibid., p. 13.
Schaff, op. cit., vol. 3, p. 674.
Freeman, op. cit., p. 25.
Ibid., p. 13.
Ibid., p. 14; see Schaff, op. cit., vol. 3, p. 651.
Cited in Freeman, op. cit., pp. 14-15.
George Bull, Defense of the Nicene Creed (Oxford, 1851), vol. I, p. 203.
_________ The Works of Dionysius. The Ante-Nicene Fathers (Grand Rapids: Wm.. B. Eerdmans Pub. Co., 1971), vol. VI, pp. 92-94.
Bull, op. cit., pp. 302-322.
Edmund J. Fortman, The Triune God (Philadelphia: The Westminster Press, 1972), pp.140-143.
Adolf Harnack, History of Dogma (Peter Smith Publishers, 1976), pp. 129-131.
Swete, op. cit., pp. 42-43.
Bull, op. cit., vol. 11, p. 438.
Ibid.,vol. 1, p. 56.
__________ Socrates’ Church History, Nicene and Post Nicene Fathers, 2nd series, vol. II, p. 27.
H. E. W. Turner, “Coinherence,” op. cit., p. 67.
Cited in Freeman, op. cit., p. 17.
Augustus H. Strong, Systematic Theology (Philadelphia: The Judson Press, 1912), p. 333.
Ibid.
Bull, op. cit., Book IV, chapter 14, sections 13 and 14, in Freeman, p. 18.
Freeman, op. cit., p. 18.
Robert Govett, “The Twofoldness of Divine Truth” (Harrisburg: Christian Publications), p. 3.
Ibid.
Ibid., p. 4.
Ibid., p. 6.
Ibid.
Ibid., p. 5.
Ibid., p. 11.
Ibid., p. 12.
Martin Luther, What Luther Says, An Anthology, vol. III, pp. 1387-1388, in Freeman, op. cit., p. 30.
Hermann Witsius, The Apostles Creed, vol. I, p. 143, in Freeman, pp. 32-33.
E. W. Bullinger, Selected Writings, pp. 44-45, in Freeman, pp. 36-37.
Witness Lee, Concerning the Triune God – the Father, the Son, and the Spirit (Taipei: The Gospel Book Room), p. 4.
Govett, op. cit., p. 12.
Lee, op. cit., p. 6.
William Henry Griffith Thomas, The Holy Spirit of God (Grand Rapids:Wm. B. Eerdmans Pub. Co.), p. 138.
Lee, op. cit., p. 11.
Ibid., p. 12.
See note on John 1:2 in The Gospel of John, Recovery Version (Anaheim: Living Stream Ministry, 1975), p. 11.
Lee, op. cit., p. 19.
Ibid., p. 22.
Neill Q. Hamilton, The Holy Spirit and Eschatology in Paul (Edinburgh: Oliver & Boyd, 1957), p. 15.
James Denney, The Second Epistle to the Corinthians, p. 134.
Thomas, op. cit., p. 144.
Witness Lee, Life-Study of Revelation, Message Four (Anaheim: Living Stream Ministry, 1976), pp. 41-42.
H. B. Swete, The Holy Spirit in the New Testament, pp. 301-302, in Freeman, op. cit., p. 35.
Cyril of Jerusalem, Catechetical Lectures, XVI, 4, Post Nicene Fathers, 2nd series, vol. VII, p. 116, in Freeman, pp. 20-21.
Robert Leighten, Lectures and Addresses, pp. 126-127, in Freeman, p. 6.
Schaff, op. cit., vol. 3,.p. 671.
© 1976 Living Stream Ministry. All rights reserved. Reproduced by permission.
Categories:
1970s Publications, Responses
Tags:
coexistence, heresies, identification, modalism, Sabellianism, Trinity, tritheism, Triune God