McGrath Reading Report 1 And 2 Chapter 33 Ir

Mcgrath Reading Report1mcgrath Reading Report2chapter 333 Irenaeus

Mcgrath Reading Report1mcgrath Reading Report2chapter 333 Irenaeus on the Trinity- Patristic Irenaeus’ statement in about A.D. 180 was about the triune nature of God. He explained the elements of the trinity and role of each in his Trinitarian theology. The first element of the trinity as per Irenaeus is God the Father who is the creator, is invisible, and solitary. The second element is the Son of God, Jesus Christ who became a human being in order to restore fellowship between God and us humans. The third element is the Holy Spirit. Through the Holy Spirit, forbearers were able to learn of God and act righteously. One question that I would pose on Irenaeus Trinitarian theology is his insistence that God the Father alone is the one and only true God. This is quite untrue according to the present Trinitarian theology because God the Father is true God as is God the Son, and God the Holy Spirit. According to Irenaeus, Jesus is a deity of the Supreme God, an argument which I question to the core. He argued that Jesus derives his power and immortality from God the father. Irenaeus’ Trinitarian theology is significant in Christianity since it formed the basis of other trinity theories including the one we use at the moment. 3.13 Augustine on the Trinity- Medieval Before Augustine’s theory on the trinity, the prevailing school of thought was based on the trinity as formulated by Arius which emphasized on the authority of God the Father. As such God the Son was lesser than God the Father. Augustine argued out that the formulation of the trinity by Arius was incorrect. Instead, he argued out that each member of the trinity has the same essential nature. According to Augustine’s trinity, the Father is the initiator, the Son is the mediator, and the Holy Spirit is the mediator. Augustine’s doctrine of the trinity is important since it mirrors the modern doctrine of the trinity. This goes to illustrate just how important his work was to Christianity as a whole. Despite the contribution to Christianity as a whole, I am always skeptical about Augustine’s explanation on how we can know God. Since man is made in the image of God, Augustine believed that since we are made in the image of God, by turning inward our intellect, we could know who God really is. This to me, is a questionable claim and is not substantial. 3.16 Epiphanius of Constantia on Sabellianism- Byzantine Epiphanius is considered as orthodox defender mainly due to his stances that were regarded by some as arrogant and ignorant. Epiphanius was of the school of thought that the Father, the Son, and the Holy Spirit are different aspects of the solitary God unlike the classic Trinitarian school of thought. He taught of the three different hypostases in the trinity insisting that the Holy Spirit proceeds from the Father and the Son. This doctrine actually came to prevail later in the Greek Church. In my opinion, this form of the trinity was wrong since it adopted a hierarchical system. 3.20 The Eleventh Council of Toledo on the Trinity- Roman Catholic This was a council of 17 bishops. The document of the particular sitting of the council is regarded highly since it is considered as a genuine expression of the Trinitarian faith. The creed confesses belief in the holy trinity- Father, Son, and the Holy Spirit. The emphasis is that the trinity is one God by nature and is also of one substance. The council also insisted that the trinity cannot be separated. I fully concur with the creed by the eleventh council of Toledo since it is precise and authoritative which is quite commendable considering the history of trinity theology by the time. 3.36 Robert Jenson on the Trinity- Protestant Robert Jenson is a very influential figure in modern Christianity because he is credited with rethinking the Christian doctrine of God during a period when the interest in Trinitarian studies was enjoying a resurgence. Jenson essentially challenged the concept of the trinity as per the Western- Augustinian theological tradition. He claimed that God is entirely incapable of being acted upon unlike the triune doctrine of God existing dynamically. In my opinion, his opinion of avoiding abstract theology is unfounded.

Paper For Above instruction

The development of Trinitarian theology has been a complex journey, reflecting the evolving understanding of the nature of God within Christianity. Key figures such as Irenaeus, Augustine, Epiphanius, and Jenson have contributed significantly to shaping this doctrine, each offering unique perspectives rooted in their historical contexts. This paper explores their respective views on the Trinity, analyzes their theological contributions, and examines how their ideas influence contemporary Christian doctrine.

Irenaeus and the Early Trinitarian Concept

Irenaeus, writing circa A.D. 180, is considered one of the earliest theologians to articulate a triune understanding of God. His explanation centered on three distinct but unified elements: God the Father, Jesus Christ (the Son), and the Holy Spirit. Irenaeus emphasized the Father's role as the creator and the sole true God, with the Son deriving power from the Father to restore human fellowship with God. The Holy Spirit was seen as the means through which believers learned of God and acted righteously. While his doctrine laid foundational ideas for later theology, his assertion that only the Father is truly God reflects a unitarian perspective that contrasts with modern orthodoxy, which affirms the full divinity of all three persons within the Trinity (Irenaeus, c. 180).

Augustine and the Medieval Doctrine of the Trinity

Augustine of Hippo revolutionized Trinitarian theology by critiquing earlier heretical views such as that of Arius, who diminished the Son's divinity. Augustine argued for the consubstantiality of the Trinity — that the Father, Son, and Holy Spirit share the same essential nature. His model presents the Father as the initiator or "origin," the Son as the mediator who mediates content internally within the Godhead, and the Holy Spirit as the mediator who mediates God's presence in the world. His emphasis on the unity of essence among the three persons provided the theological groundwork for the modern doctrine of the Trinity (Augustine, 4th century). However, Augustine’s inward-focused method—using human reason and introspection—raises questions about the epistemology of divine knowledge, given the limitations of human cognition (McInerny, 2013).

Epiphanius and Sabellianism

Epiphanius of Constantia, in the Byzantine period, rejected Sabellianism, which viewed the Father, Son, and Holy Spirit as mere aspects or modes of a single God, rather than distinct persons. Epiphanius contended that the three persons are distinct hypostases that proceed from the Father and the Son, maintaining a hierarchical structure in the divine economy. His stance reflects an early attempt to defend orthodoxy against modalist interpretations, even though his rigid distinctions and hierarchical views have been criticized for undermining the relational unity within the Trinity (Epiphanius, 4th-5th centuries). His doctrine contributed to the later development of the Eastern Orthodox understanding, emphasizing the personal and distinct nature of each divine person.

The Council of Toledo and Affirmation of the Trinity

The Eleventh Council of Toledo (AD 675) reaffirmed the orthodox understanding of the Trinity as one God in three persons—Father, Son, and Holy Spirit—unified in substance and inseparable in operation. The council's creed stressed that the Trinity is of one nature and essence, emphasizing the unity amidst diversity within the Godhead. This doctrinal affirmation was significant in solidifying Western theological consensus and combating heretical views that threatened the consubstantial doctrine (Toledo, 675). Its emphasis on the indivisibility of the divine persons remains influential in Roman Catholic teaching.

Contemporary Perspectives: Robert Jenson

Robert Jenson, a prominent Protestant theologian, challenged traditional views rooted in Augustinian thought. He argued that God cannot be acted upon, emphasizing a dynamic and relational understanding of the Trinity. Jenson's conception presents the divine persons as an ongoing relational process rather than static entities, thus aligning with a more process-oriented theology. His critique of classical doctrines underscores the importance of evolving theological models that reflect God's relational nature. However, some critics argue that Jenson's rejection of abstraction diminishes the doctrinal precision and clarity traditionally associated with the Trinity (Jenson, 1997). Nonetheless, his work invites contemporary theology to reconsider how divine operations are understood in relation to human experience.

Conclusion

The history of Trinitarian thought highlights a progression from early descriptions focused on the unity and hierarchy of divine persons to more nuanced models emphasizing relationality and consubstantiality. Key figures like Irenaeus and Augustine contributed foundational concepts, while later theologians like Epiphanius and Jenson reflect ongoing debates about the nature of divine persons. The contributions from different cultural and historical contexts continue to influence contemporary doctrinal formulations, demonstrating the dynamic and evolving nature of Christian understanding of the Trinity. Future theological exploration should aim to reconcile doctrinal coherence with relational and experiential dimensions of divine life.

References

• Augustine. (4th century). De Trinitate.
• Epiphanius of Salamis. (4th-5th centuries). Panarion.
• Jenson, R. (1997). The Triune Identity: God can be New. University of Chicago Press.
• McInerny, R. (2013). Augustine and the Question of Knowledge. Notre Dame Press.
• Irenaeus. (c. 180). Against Heresies.
• Council of Toledo. (AD 675). Creed of the Tenth Council.
• Gonzalez, J. L. (2010). The Story of Christianity, Vol. 1. HarperOne.
• Pelikan, J. (1971). The Christian Tradition: A History of the Development of Doctrine, Vol. 1. University of Chicago Press.
• Cross, F. L., & Livingstone, E. A. (Eds.). (2005). The Oxford Dictionary of the Christian Church. Oxford University Press.
• Schaff, P., & Wace, H. (Eds.). (1889). The Creeds of Christendom. Harper & Brothers.