Binitarianism
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Binitarianism is a
Scholarly views of early Christian theology
...there are a fairly consistent linkage and subordination of Jesus to God 'the Father' in these circles, evident even in the Christian texts from the latter decades of the 1st century that are commonly regarded as a very 'high' Christology, such as the Gospel of John and Revelation. This is why I referred to this Jesus-devotion as a 'binitarian' form of monotheism: there are two distinguishable figures (God and Jesus), but they are posited in a relation to each other that seems intended to avoid the ditheism of two gods.[1]
Hurtado does not describe binitarianism as antithetical to Nicene Christianity but rather as an indication that early Christians (before Nicaea) were monotheistic (as evidenced by their singular reference to the Father as God) yet also devoted to Jesus as pre-existent, co-eternal, the creator, embodying the power of God, by whom the Father is revealed, and in whose name alone the Father is worshiped. He writes, "The central place given to Jesus ... and ... their concern to avoid ditheism by reverencing Jesus rather consistently with reference to 'the Father', combine to shape the proto-orthodox 'binitarian' pattern of devotion. Jesus truly is reverenced as divine."[1]: 618
Hurtado's view might be interpreted as urging that, at this stage in the development of the Church's understanding, it could be said that God is a person (the Father) and one being; and that Jesus is distinct from the Father, was pre-existent with God, and also originating from God without becoming a being separate from him, so that he is God (the Son). This view of a binitarian pattern of devotion would posit a unity of God's being and a oneness of the object of worship, which is sympathetic to its predecessor view in Judaism; and it also displays a plurality of simultaneous identities, which is sympathetic to its successor in trinitarianism. It is a development in understanding of Christ, in other words, from which arose several subsequent ones in the further course of development that eventually came into conflict with one another.
Before Hurtado's influential work, one classic scholarly theory of binitarianism was that the Holy Spirit was seen as in some sense identical to the Son or uniquely embodied in him. The
The preexistent Holy Spirit, which created the whole creation, God caused to live in the flesh that he wished. This flesh, therefore, in which the Holy Spirit lived served the Spirit well, living in holiness and purity, without defiling the Spirit in any way. ... [I]t had lived honorably and chastely, and had worked with the Spirit and cooperated with it in everything.
The classic theory of Christian binitarian theology (assumed by most dictionary definitions) asserts that some early Christians conceived of the Spirit as going out from God the creator, and is the creator: a person of God's being, which also lived in Jesus (or, from other sources, appears to be thought of as Jesus's pre-existent, divine nature). This view further asserts that the same Spirit is given to men, making them a new creation and sharers in the same hope of resurrection and exaltation. This interpretation of early Christian belief is often cited in contrast to trinitarianism. However, trinitarians cite the same sources as examples of pre-Nicene Christian monotheism, which is not orthodoxy but "proto-orthodox"—that is, one of several versions among Christians which explain monotheism as a plurality (Father, Son, Spirit) in one being, prior to orthodoxy's settlement in Christianity.
By the time of the Arian controversy, some bishops defended a kind of "dual" conception of deity, which is sometimes called "
History
Many Church of God binitarians (see below) believe their
After the 325 Council of Nicaea defeated Arianism, the Council of Constantinople was called in 381 to attempt to deal with the binitarians, who were referred to as "Semi-Arians". However, as the Trinity was finalized at this time as official Christian doctrine, the offended Semi-Arians walked out. "They rejected the Arian view that Christ was created and had a different nature from God (anomoios [ἀνόμοιος]—dissimilar), but neither did they accept the Nicene Creed which stated that Christ was 'of one substance (homoousios [ὁμοούσιος]) with the Father'. Semi-Arians taught that Christ was similar (homoios [ὅμοιος]) to the Father, or of like substance (homoiousios [ὁμοιούσίος]), but still subordinate."[4]
In the mid-4th century, orthodox apologist Epiphanius of Salamis noted, "Semi-Arians ... hold the truly orthodox view of the Son, that he was forever with the Father ... but has been begotten without beginning and not in time ... But all of these blaspheme the Holy Spirit, and do not count him in the Godhead with the Father and the Son."[5]
After Ellen White gained influence in the American Adventist movement, in 1858 the binitarian Church of God (Seventh Day) was founded in the U.S. mid-western states of Michigan and Iowa having split from those Adventists who in 1863 founded the Seventh-day Adventist Church. Later, in 1897, Ellen White published a pamphlet declaring the Holy Spirit "the third person of the Godhead". Andrews University, an Adventist institution for higher learning, suggests that the Seventh-day Adventists were inclined towards binitarianism before this, which Gerhard Pfandl terms "Semi-Arian."[4]
Church of God
By the latter half of the 19th century, binitarianism was held by a relatively small group of church denominations. At present, it is a theology essentially held only by some 7th Day Church of God groups. The three largest church denominations that appear to hold a binitarian view today are the General Conference of the Church of God (Seventh Day) – with other Church of God (7th Day) groups remaining unitarian – the
Contrast with Trinitarians
Trinitarians sometimes describe the modern binitarian view as "ditheist" or "dualist" instead of binitarian because in their misunderstanding of binitarianism some claim it posits that God is multiple beings, analogous to a human family; as all humans are also called "Man", after their first father, so in the Father's family, all born into his family are called "God". This is considered a form of polytheism in the traditional trinitarian view as well as in the unitarian or monotheistic point of view.
Semi-Arian binitarians do not believe that Jesus "was fully human and fully God", which is the position held by trinitarians. They believe that Jesus was God (the Word) prior to His incarnation, that He became fully human (finite) yet he was not fully God during the pre-resurrection incarnation as He did not have the powers etc. of God then, and that all authority was restored to Him (as well as his infinite God-status) at or shortly after the resurrection. They make three major claims to support that position:
- Semi-Arian binitarians believe that Jesus emptied Himself of His Divinity while in the flesh, citing the same Scriptures which trinitarians cite to the opposite conclusion: that he denied himself the honor and glory he deserved, and hid the fact that he is equal to the Father, in order to serve those who were undeserving. 2 Corinthians 8:9 states that Jesus became poor, yet God is rich (Haggai 2:8), while Philippians 2:7 states, "... Christ Jesus, who subsisting in (the) form of God thought (it) not robbery to be equal to God, but emptied Himself, taking (the) form of a slave, becoming in (the) likeness of men".[7] The Semi-Arian view of these texts is called kenosis, referring to the idea that what Jesus "emptied" himself of was his divinity (rather, than, say, his exalted position in Heaven).
- They deny the trinitarian teaching that Jesus possessed two wills and two natures. For this reason, they view the assertions of Jesus that He "could do nothing" without the Father, prior to His resurrection (John 5:19,30; 8:28), as a denial by him that he had all divine rights until after the resurrection, when he claimed that he had "all authority in heaven and on earth" (Matthew 28:18). They conclude that it is because he had overcome the temptations of Satan and upon living the perfect sinless life would be "all powerful".
- Similarly, they note that the Bible claims that Jesus was tempted in all points as humans are (Hebrews 4:15) and that in another place the Bible claims "God cannot be tempted by evil" (James 1:13). Denying the trinitarian view of two natures, Semi-Arian binitarians see the assertions as contradictory if posited of the same person and therefore, since "scripture cannot be broken" (John 10:35), Jesus could not have been fully God while in the flesh. But still that is contrary to Colossians 2:9 which says, "For in him dwelleth all the fullness of the Godhead bodily." and Luke 4:12 "And Jesus answered, and said unto him, It is said, Thou shalt not tempt the Lord thy God."
In other words, Semi-Arian binitarians believe that in the flesh Jesus was not who He was prior to His incarnation (God the Word), not what He was (i.e. not fully God with all authority) since His resurrection. He was God, then he was not fully God, then he was God again.
Trinitarians teach that the Holy Spirit is another person like the Son, who comes from God without becoming a separate being from him (
Scripture mentions prayer to the Father, and to the Son, but the Holy Spirit is never prayed to nor worshiped in the Bible; in the Revelation of John, there is praise to the "One who sits upon the throne" (God), "and to the Lamb" (Jesus), but the Spirit is not mentioned; modern binitarians conclude that this is because the Holy Spirit is not a person of the God family, but the mind of God.
Binitarians believe that statements from early Christian leaders such as Melito of Sardis and Polycarp of Smyrna were binitarian, though most mainstream scholars do not accept this assertion. Binitarians point out, for example, while both call the Father and Son "God", not only do neither refer to the Holy Spirit as God, Melito's "Oration on Our Lord's Passion" suggests that the Holy Spirit is simply the power of God in action.[8] Binitarians have noted that Paul honors the Father and the Son towards the beginning of every book he wrote, but never does so for the Holy Spirit. Trinitarians see Romans 1:4 "And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:", Ephesians 1:13 "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise", 1 Thessalonians 1:5–6 "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost (cor. gk. pneuma, air, breath, breeze, Spirit), and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost (cor. Spirit):" and 1 Timothy 1:14 "And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus." as exceptions.
By not considering that the Holy Spirit is a person of God, or God's mind, some binitarians were also called the Pneumatomachi, as a subset of Semi-Arians.
Roman Catholicism and Eastern Orthodoxy
Binitarians from groups originating in the old
For example, the Trinitarian
Modern binitarians strongly agree with these Eastern Orthodox statements concerning deification, as they understand them. However, in Eastern Orthodoxy, theosis is profoundly linked to a Trinitarian understanding of God, laying special emphasis on the Holy Spirit as containing and communicating the fullness of God, not as an intermediary, but as God indeed. In Eastern Orthodoxy especially, to deny that the Holy Spirit eternally proceeds from the Father alone but rather from both the Father and the Son, as the
Binitarians look forward to their hope of being deified, and deny that the trinitarian or Chalcedonian doctrines uniquely assert anything necessary to a godly faith, along with Mormons. Nevertheless, as they do not see the strict monotheism or the trinitarianism of Eastern Orthodoxy as contributing anything essential and necessary, these binitarians see themselves as closer to the Eastern Orthodox than to "theosis" as found in Western (Augustinian) Christianity, or the Mormon views of deification, as they understand these doctrines.
The
See also
- Armstrongism
- Conceptions of God
- First Council of Constantinople (381)
- Names of God
- Nontrinitarianism
- Pneumatomachi
- Trinity
- Lectures on Faith early Mormon work on a two-person Godhead
References
- ^ a b Hurtado, Larry W. (2003). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids: William B. Eerdmans Publishing. pp. 52–53.
- ^ Hurtado, Larry (1998). The Binitarian Shape of Early Christian Worship. International Conference on the Historical Origins of the Worship of Jesus, 13–17 June 1998.
- ^ Summary of response by Alan F. Segal (1998). Summary of response by Alan F. Segal. International Conference on the Historical Origins of the Worship of Jesus, 13–17 June 1998.
- ^ Biblical Research Institute
- ^ "Books II and III (Sects 47–80), De Fide; Section VI, Verses 1,1 and 1,3". The Panarion of Epiphanius of Salamis. Translated by Williams, Frank. New York: EJ Brill. 1994. pp. 471–472.
- ISBN 9780396087731.
- ^ Green, J.P., ed. (1996). Interlinear Greek-English New Testament. English literal translation of Ancient Greek (3rd ed.). Grand Rapids (MI): Baker Books. p. 607.
- ^ Melito of Sardis (1885). "Oration on Our Lord's Passion". In Roberts, Alexander; Donaldson, James; et al. (eds.). The Ante-Nicene Fathers: The Writings of the Fathers down to A.D. 325. Vol. VIII — The Fathers of the Third and Fourth Centuries: The Twelve Patriarchs, Excerpts and Epistles, The Clementia, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages. Translated by Pratten, Benjamin Plummer (American ed.). Edinburgh, Buffalo: T. & T. Clark, Christian Literature Company. chapter 15. Retrieved 2019-04-27.
- ^ Ware, T. (1997). The Orthodox Church. London: Penguin Books. pp. 21, 219, 231, 236.
Further reading
- Barker, Margaret. The Great Angel: A Study of Israel's Second God. Louisville, KY: Westminster / John Knox Publishers, 1992.
- Barnes, Michel Rene. "Early Christian Binitarianism: The Father and the Holy Spirit" (paper presented at the North American Patristics Society, May 2001).
- Boyarin, Daniel (April 2000). The Gospel of the Logos: Jewish Binitarianism and the Invention of Christianity (Speech). Harvard Divinity School.
- Boyarin, Daniel. "The Gospel of the Memra: Jewish Binitarianism and the Prologue to John." Harvard Theological Review 94.3 (2001): 243–284.
- Boyarin, Daniel, "Two Powers in Heaven; or, The Making of a Heresy". pp. 331–370 in The Idea of Biblical Interpretation: Essays in Honor of James L. Kugel. Leiden: Brill, 2003
- Briggman, Anthony. "Measuring Justin's approach to the spirit: Trinitarian conviction and binitarian orientation." Vigiliae christianae 63.2 (2009): 107–137.
- Bucur, Bogdan G. ""Early Christian binitarianism": From religious phenomenon to polemical insult to scholarly concept." Modern Theology 27.1 (2011): 102–120.
- Bucur, Bogdan G. "Hierarchy, Prophecy, and the Angelomorphic Spirit: A Contribution to the Study of the Book of Revelation's Wirkungsgeschichte." Journal of Biblical Literature 127.1 (2008): 173–194.
- Fossum, Jarl E. The Image of the Invisible God: Essays on the Influence of Jewish Mysticism on Early Christology. Göttingen: Vandenhoeck and Ruprecht, 1995
- Heiser, Michael S. (2004). The divine council in late canonical and non-canonical Second Temple Jewish literature (Thesis). The University of Wisconsin — Madison. 3128103.
- Horbury, William "Jewish Messianism and the Cult of Christ (London: SCM Press, 1998), esp. p. 123
- Hurtado, Larry W. "One God One Lord: Early Christian Devotion and Ancient Jewish Monotheism" 1988
- Hurtado, Larry W. (1999). "The Binitarian Shape of Early Christian Worship". In Newman, Carey C.; Davila, James R.; Lewis, Gladys S. (eds.). The Jewish Roots of Christological Monotheism, Papers from the St. Andrews Conference on the Historical Origins of the Worship of Jesus. Supplements to the Journal for the Study of Judaism. Leiden: E. J. Brill. p. 187–213. ISBN 9789004113619.
- Lee, Aquila H. I. From Messiah to Pre-existent Son. Wissenschaftliche Untersuchungen zum Neuen Testament 192. Tübingen: Mohr-Siebeck, 2005; reprinted Wipf and Stock, 2009
- Schremer, Adiel. "Midrash, Theology, and History: Two Powers in Heaven Revisited." Journal for the Study of Judaism 39.2 (2008): 230–254.
- Scott, Steven Richard (2008). "The Binitarian Nature of the Book of Similitudes". Journal for the Study of the Pseudepigrapha. 18 (1): 55–78. S2CID 170569746.
- Segal, Alan F. (1977). Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism. Leiden: E. J. Brill.
External links
- Heiser, Michael S. "Two Powers in Heaven" (website). Retrieved 19 July 2017.
- Arendzen, John (1913). Catholic Encyclopedia. New York: Robert Appleton Company. . In Herbermann, Charles (ed.).