During a recent mission trip to Zambia, I visited mighty Victoria Falls, a thundering, mile-wide torrent of water falling hundreds of feet into the lower Zambesi River. Later that evening, gazing in awe at the countless stars in the night sky above a remote area of Zambia, I saw the “Southern Cross,” a constellation visible only from the southern hemisphere. In awe of the sights and sounds of the day, I praised God for the majesty of creation.
Thundering waterfalls, countless stars in the night sky, majestic
mountains rising above the clouds, vast oceans with their unexplored depths―these
marvels of nature create in us a sense of awe and mystery. Most rational people
believe that “something” or “Someone” brought the universe into existence. The
beauty and design of the world around us, including the regular, lawful
movement of the heavenly bodies, attest the existence of “God”―an all-powerful,
all-knowing Creator, Designer and Lawgiver, who brought all things into
existence and governs them with infinite power and wisdom.
In the western-Latin theological tradition, “natural” theology―that is, rational
reflection on nature (i.e.,
“creation”)―has been the starting point for speculation about God. In the
Middle Ages, Thomas Aquinas (1225-1274) developed his famous “five ways” of
knowing God, each based on the principle that a “cause” can be known by its “effects.”
Following the Greek philosopher Aristotle, Aquinas argued that creation (i.e., “effects”) demands a “Creator” (i.e., “First Cause”), while the design
inherent in the universe attests a “Designer.” Just as we can draw inferences
about an artist by studying his or her paintings, for Aquinas, we can draw
conclusions about the nature of God by studying his “handiwork” (i.e., “nature”).[i]
Following Aquinas, theology textbooks continue to describe God primarily in the
abstract language of “natural” theology, where God is conceived primarily in negative terms, such as “infinite,” (not
finite), “immutable” (not changeable) and “impassible” (not able to suffer).
The abstract, impersonal Deity of natural theology underlies
American civil religion, wherein the “God” in whom “we trust” is conceived primarily
as “Maker,” “Designer” and “Lawgiver.” In our multicultural,
politically-correct society, this generic
view of God is easily fitted to Christianity, Judaism and Islam, so that the
pastor, rabbi and imam can ceremoniously unite in joint (albeit generally vague)
prayers to the “Creator.” The “all-purpose” Deity of American civil society is
the God of religion, the impersonal “Judge”
who presides over a vast meritocracy, watching us from a distance with his
“”all-seeing eye,”[ii]
rewarding those who do “good” and reserving stiff penalties for those who do
“evil.”
While the moon and stars, the high mountains and the deep
oceans attest with one voice the existence of an “all-powerful,” “all-knowing” Maker-Designer-Lawgiver,
who created the universe and governs it with a steady hand, many
vitally-important questions remain unanswered in regard to the generic deity of
natural theology and civil religion. For example, why did God create the universe? What is the purpose of our lives? Are
we safe in the hands of an “all powerful” God? Can an “all-knowing” God be
trusted? What does an “all-powerful,” “all-knowing” God require of human beings?
The Son Reveals
the Father
While natural theology cannot address these vital questions,
God has graciously provided answers to humanity’s deepest existential concerns.
Unlike Aquinas, who developed his primary doctrine of God from rational inquiry
into “nature,” the great Athanasius (c.
296-373) insisted that it is better to start with the “Son” and to know God as
“Father” than to start with creation and to know God only as “Unoriginate” (i.e. “Maker” or “First Cause”).[iii]
As Athanasius rightly understood, knowledge
of God must begin with Jesus!
While Christians rightly believe that Jesus came to save us
from our sins (1 Tim 1:15) and to reconcile us to God (2 Cor 5:19), many fail
to realize that Jesus also came to reveal
the Father. When Jesus was teaching his disciples to pray, he taught them to say,
“Our Father in heaven” (Luke 11:1; emphasis
added). For Jesus, God is not an impersonal Creator-Designer-Lawgiver that can be
described in negative abstractions as “infinite” and “impassible.” Rather, Jesus
reveals that God is first and foremost “Father!” (see John 1:18).
Only Jesus can reveal the true nature and character of God, for
he is the eternal “Word,” who was “with God” in the beginning, who “became
flesh” and dwelled among us (John 1:1-3, 14). Jesus is the “image of the
invisible God,” the one in whom “the fullness of God dwells in bodily form”
(Col 1:15; 2:9). Jesus is uniquely
able to answer our questions about God for only he knows the Father (Matt 11:27; John 10:15; 17:25). No one has seen
the Father but Jesus (John 6:46). Jesus knows the Father because he comes from
the Father (John 7:29). The eternal Son of God left the hallowed halls of
heaven (Phil 2:5-8) in order to take ordinary human flesh from the Virgin Mary,
so that―from “inside our skin,” using human words, images and thought forms―he
could forever render redundant all rational speculation about the nature of God
by revealing to a confused world that God is “Father.”
In complete harmony with the Father’s will, Jesus revealed who God is by doing only those things he
saw the Father doing (John 5:19, 20; 6:38). In his out-stretched hand of mercy
to the leper and the demon-possessed; in his healing touch upon the sick, the
blind and the lame; in his compassion for the poor, the orphan and the widow; in
his fellowship with sinners and outcasts, Jesus revealed the Father’s love for
all (see John 3:16; Rom 5:8; 1 John
3:1). In his beloved “Parable of the Prodigal Son” (see Luke 15), Jesus revealed the Father’s heart, teaching that God
loves us despite our utter selfishness and ingratitude. In his cry of
forgiveness on the cross, Jesus revealed the infinite extent of the Father’s mercy,
even in the face of our heinous evil (Luke 23:34).
The Father’s
Love for the Son
While creation proclaims that God is Maker, Designer,
Lawgiver, and Ruler, Jesus reveals that God is first and foremost “Father.” To
be sure, God has not always been “Creator.”
Rather, God became Creator when he
made the universe; he became Lawgiver
and Ruler when he imbued his creation with order and design and began to uphold
it by his awesome power. But while God has not always been Creator, Lawgiver
and Ruler, God has always been “Father.”
In Jesus, we learn that God is eternally
a Father loving his Son, for the Father
loved his Son before the foundation of the world (John 17:24).
God is not merely the cold, abstract “omnipotent,”
“omniscient,” “omnipresent” Deity of dusty theological textbooks. Rather God is
“love” (1 John 4:8, 16), because God is eternally
a Father loving his Son! For this reason, Athanasius and other theologians of
the early Church took great care to insist that Jesus is not a “created” being
(e.g., an “archangel”) but is the eternal Son of God.[iv]
Just as a glowing lamp is never without its light, they argued, the Father is
never without his Son, who is the “radiance of God’s glory and the exact
representation of his being” (Heb 1:1-3). If ever there was a time when the Son
did not exist, argued Athanasius, then there was a time when God was not “Father,”
and if God is not eternally “Father” by nature, then God is not eternally “love.”
In that case, the frightening reality for humanity is that God may cease to
love! To be sure, the implications of a doctrine of God who is “all-powerful”
and “all-knowing” but not “all-loving” are terrifying.
The Son’s Love
for the Father
Not only is God the Father who eternally loves his Son, however;
God is also the Son who eternally loves his Father. From before the beginning
of time, the Son eternally exists with the Father in a relationship of supreme intimacy (see John 1:1-3, 14; Col 1:17; Heb 1:2), so that Jesus dares to call
the Father “Abba,” a term of
endearment used by little children (Mark 14:36). Jesus, the Son of God, so
closely identifies with his Father that he says to Thomas, “If you had known
me, you would have known my Father also” and to Philip, “Anyone who has seen me
has seen the Father” (John 14:7, 9). The relationship between the Father and
the Son is one of mutual self-giving and reciprocal delight, wherein they
“indwell” one another in a communion of love, as Jesus attested when he
claimed, “I am in the Father and the Father is in me” (John 14:10, 11).
Moreover, there is an unparalleled harmony of will, purpose
and intent between the Father and the Son. Jesus said, “For I have come down
from heaven not to do my will but to do the will of him [i.e., the Father] who sent me” (John 6:38). Jesus even claims that
he “can do nothing by himself; he can do only what he sees his Father doing,
because whatever the Father does the Son also does. For the Father loves the Son and shows him all he does” (John 5:19,
20a; emphasis added). The good news for humanity is that there is no abstract,
impersonal “God” hidden behind Jesus, whose purpose for us is uncertain, but
only the loving “Father” that the Son of God came to reveal!
Shared Love for
the Spirit
In the Middle Ages, as he reflected upon the nature of God, Richard
of St. Victor (d. 1173) rightly
insisted that love requires another.
That is, love requires both one to give
it and another to receive it. Since God
is “love” (1 John 4:8, 16), argued
Richard, God must eternally exist in more
than one person. Richard went further, however, to argue that God must
eternally exist in three persons.
According to Richard, if God is only two persons (Father and Son), the mutual
love between them could conceivably be exclusive in nature, like that of enraptured
lovers so absorbed in their mutual adoration that they disdain all others. Richard
argued, however, that the Father and Son so delight in their love for one
another that they rejoice in sharing it. As the mutual love between a husband
and wife blossoms into a shared love for their child, the mutual love between
the Father and Son overflows in an inclusive, shared love for the Holy Spirit.[v]
Richard of St. Victor provides a theological rationale for the New Testament
assertion that “God” is three divine
persons―Father, Son and Holy Spirit―eternally united in a fellowship of “love.” From all eternity, the Father and
Son have delighted to share their mutual love with and through the Holy Spirit
in such an undivided communion of intimacy and inseparable closeness that we
rightly refer to Father, Son and Spirit as “one God.”
A Blueprint for
Creation
In the overflowing love shared by the Father, Son and
Spirit, we find the key to unlock the mystery of our lives. As noted above, the
Father eternally pours out his life and love to the Son. Unlike a miser with
his money, the Father does not hoard his love but delights to give it to his
Son. Because the Father delights to share his life and love, his superabundant
love overflows into creation, so that Jesus may be the first-born among many
sons and daughters (see Eph 1:3-5;
Col 1:15).
It is the Father’s nature to give life (see John 5:21). Because God is eternally a sharing God, God wills
to create humanity in order to include
us in the divine fellowship of reciprocal love, joy and delight shared by the
Father and Son in the Holy Spirit. Our creation, then, has a “correspondence” (Karl
Barth) in the Father’s love for the Son. In perfect freedom, the Father chooses
to share his love for the Son with humanity. The Father’s love for the Son is
the “blueprint” for creation, so that creation is the extension in space-time
of the Father’s eternal love for the Son.
At the same time, the Son’s love for the Father is the
“blueprint” for human response to God. According to Jesus, the Sons wills only
to do the Father’s will (John 6:38); the Son can do nothing by himself; he can
do only what he sees the Father doing (John 5:19, 20). Jesus’ life of perfect faith
and obedience in space-time history “images” (Col 1:15) and reflects (see Heb 1:3) the Son’s eternal love for
the Father in the Spirit. Jesus desires that “. . . the world may learn that I
love the Father and do exactly what my Father has commanded me (John 14:31),
for Jesus’ love for the Father is the model for our relationship with God.[vi]
Children of God
When we begin our thinking about God with the eternal Son,
Jesus Christ, we see that God is first and foremost our loving “Father.” Jesus reveals
that creation is an expression of the Father’s heart, for the Father so
delights in his love for the Son that he wishes to include us in it. Because
Jesus reveals that God is eternally “Father” by nature, we are assured that we
are not merely vassals or subjects under the thumb of an all-powerful,
all-knowing Creator-Lawgiver-Judge. Because Jesus reveals the Father, we see
that our standing with God is not merely a “legal” relationship, wherein we are
liable for substantial penalties in case of breach of contract. In revealing
that God is “Father,” Jesus frees us from the bondage of religion and frees us
for relationship with God. Because
Jesus reveals that God is “Father,” we may enjoy a familial relationship of love―the love of a Father for his
children, as attested throughout the New Testament (e.g. John 3:16, Rom 5:8, 1 John 3:1; 4:9, 10). Because God is
“Father,” we are “co-heirs” with Christ (Rom 8:17), so that all that belongs to
him is also lavishly given us.
See what great
love the Father has lavished on us, that we should be called children of God!
(1 John 3:1)
© 2014 Martin M. Davis, Ph.D.
[i] Christian apologetics draws
upon Aquinas’ method to assert “proofs” that God exists.
[ii] The “all-seeing eye” of God
can be seen on the back of a one-dollar bill.
[iii] Athanasius, Against the Arians, 1:34.
[iv] Arius, a deacon in the church
at Alexandria, wrongly claimed that Jesus was not the eternal Son of God but,
rather, was a created being, like an
archangel. Arius’ heretical teachings are mirrored today in the false doctrine
of the Jehovah’s Witnesses.
[v] Great care is needed when
making comparisons between human experience and the inner, divine relations of
the Godhead. We must not think that the Father and Son “birth” the Holy Spirit,
in the same way a husband and wife join together to “birth” a child. Rather, it
is theologically proper to say that the Son is eternally “begotten” of the
Father, while the Spirit eternally “proceeds” from the Father through the Son.
In asserting that the Son is “begotten,” while the Sprit “proceeds,”
theologians of the early Church guarded against the erroneous teaching that God
has “two sons.”
[vi] For the excellent insights in
this section, I am indebted to Michael Reeves, Delighting in the Trinity: An Introduction to Christian Faith,
Downers Grove: IVP, 2012), pp. 41-4. This is one of best (and easiest!) books I
have read on the doctrine of the Trinity.
Very good, Martin! Thank you for pointing out the true nature and origin of our typical limited Western concept of God (and the danger inherent in that view) and for magnifying the Lord (Psalm 34:3 KJV) and his revelation of himself in Jesus! The result: Good News for all people!
ReplyDeleteAwesome as usual. A reference work on Father/Son-ness in Scripture. But I have to admit that, while the father/son relationship is intuitively real and has the ring of truth for me, especially as a father myself, still the Holy Spirit relationship is a question mark.
ReplyDeleteEven knowing the usual references re. the Holy Spirit as person, just who and what He is remains misterious to me. Surely, that is not because I understand God the Father and God the Son more, but perhaps because there isn't a graspable, visible replication of Holy Spirit for us to see. Or is there?
Thank you so much for sharing this. Oh the delight of opening one's eyes to see more clearly, and to hear in words what the heart has experienced!
ReplyDelete