Article published in The Watchtower 02/01/1992
The first part of this series of articles published in The Watchtower November 1, 1991, addressed the following question: Jesus His disciples have they taught the Trinity doctrine that the Father, Son and Holy Spirit are three equal persons but one God? When one reads the Bible, historians, theologians and even, it is clear they have not taught. What is the ecclesiastical authorities that emerged shortly after: they have taught the Trinity?
THE NAME "Apostolic Fathers" refers to clerics who wrote about Christianity in the late first and early second century AD. Among them were Clement of Rome, Ignatius, Polycarp, Hermas and Papias.
was told them they had been contemporaries of some of the apostles. They were therefore familiar with the apostolic teachings. About what they wrote, we read in the New Encyclopaedia Britannica:
"Taken together, the writings of the Apostolic Fathers are more historical value than any other book except the Christian New Testament [1]." If the apostles taught
the Trinity, the Apostolic Fathers should teach them well. This should be a critical aspect of their teaching, because nothing is more important than telling people who God is. Therefore, they taught the doctrine of the Trinity?
An early creeds
There are a leading professional non-biblical Christian faith in a book composed of 16 short chapters, entitled the Didache or Teaching of the Twelve Apostles. Some historians date the writing of this book around the year 100, or even before. Its author is unknown [2].
The Didache deals with things people would need to know to become Christians. In chapter 7, with the words of Jesus reported in Matthew 28:19, it prescribes to baptize "in the name of the Father, Son and Holy Spirit [3]. But says nothing that the Father, Son and Holy Spirit are equal in eternity, power, position and wisdom. In chapter 10, we find the following confession of faith, set out as a prayer:
"We thank you, Holy Father, for Thy holy name which You have made to dwell in our hearts and for the knowledge and faith and immortality Thou hast revealed by Jesus Your Child. To Thee be glory for ever. Thee, Master almighty, who hast created all things because of your name (...). Thou hast vouchsafed to us to give spiritual food and drink and eternal life by Your Child [4]. "
There is nothing in this Trinity. In The Influence of Greek Ideas on Christianity (Eng.), Edwin Hatch cites the above passage and said
"Originally, in the sphere of influence of Christianity, it does not seem that one is gone well beyond these simple designs. The doctrine on which it was insisted that God is that He is, He is Almighty and eternal God, that He has made the world, that His mercy is over all His works. It had no taste for metaphysical discussion [5]. "
Clement of Rome Clement
Rome, who thinks it was "bishop" of that city, has also been among the first to write about Christianity. He died about the year 100 AD. In the writings ascribed to him, he makes no mention, directly or indirectly, of the Trinity. We read in the First Epistle of Clement to the Corinthians:
"Grace and peace from the Almighty God through Jesus Christ, you are increasing!"
"The apostles have preached the gospel from the Lord Jesus Christ, Jesus Christ did on behalf of God. Therefore Christ been sent by God through Christ and the apostles. "
" May God, who sees everything, and who is the Head of all spirits and Lord of all flesh - who chose our Lord Jesus Christ, and through him To be a people of its own - given to every soul that invokes His glorious and holy Name, faith, fear, peace, patience, patience [6]. "
Clement does not say that Jesus or the Holy Spirit is equal with God. He has the God Almighty (not just the "Father") as distinct from the Son. He speaks of God as superior, since Christ was "Sent" by God and that God has "chosen". Showing that God and Christ are two separate entities and are not equal, Clement said
"Through fervent prayer and supplication, we implore the Creator of the universe to keep intact the precise number of his elect in the world world, through his beloved son Jesus Christ. (...) We see that only you [God] are 'highest among those who are the highest' (...). You alone are the guardian spirits and the God of all flesh. "
" That all nations are aware, you are the one God, and Jesus Christ Your Child [7]. "
Clement calls God (not just the" Father ")" highest ", and Jesus the" Child "of God. He also notes about Jesus: "As it reflects the splendor of God, he is more superior to angels as his title is more remarkable than their own [8]." Just as the moon reflects the light of sun without equal the source of this light, the sun, so Jesus reflects, without equal, the splendor of God.
If the Son of God was equal to God, who is the Heavenly Father, Clement would not have needed to say that Jesus was superior to the angels would have been obvious. In addition, the way he says it shows that it recognizes one thing: that the Son is superior to angels, it is less than God Almighty. Clement
design is quite clear: the Son is inferior to the Father and less important than him. Clement never considered that Jesus formed a deity with the Father. It shows that the Son is dependent on the Father, that is to say God, it clearly says that the Father is the 'one God' and he shares his position with anyone. Nowhere Clement does the holy spirit of equality with God. Therefore, there is no question of Trinity in the writings of Clement.
Ignatius Ignatius, bishop of Antioch, lived since the mid first century AD until the early second century. Assuming that all the writings attributed to him are authentic, in none of them there is no question of equality between the Father, Son and Holy Spirit.
Although Ignatius had said that the Son was equal to the Father in eternity, power, position and wisdom, this would not a Trinity, for nowhere does it say that the Holy Spirit is equal with God in these areas. But Ignatius did not say that the Son was equal to God the Father in these areas or others. Instead, he showed that the Son is subject to Him who is superior, God Almighty.
Ignatius calls the Almighty God "the only true God, who has not been generated and is unapproachable, the Lord of all, the father and progenitor of the only-begotten Son," showing the distinction between God and His son [9]. He mentions "God the Father and the Lord Jesus Christ [10]. And he said: "There is one God, the Almighty, which was manifested in Jesus Christ, His Son [11]."
Ignatius shows that the Son is not eternal, but was created, because it makes him say: "The Lord [God Almighty] created me, the beginning of His ways [12]." Similarly, Ignatius said: "There is only one God of the universe, Father of Christ, 'from whom are all things', and one Lord Jesus Christ, our Lord, through whom are all things [13].' "He also writes:
" The Holy Spirit does not tell his own things, he said things of Christ, (...) as the Lord told us the things He had received from the Father. For He [the Son] said, 'the word which ye hear is not mine but the Father who sent Me [14]. "
" There is one God, manifested through Jesus Christ, His Son, which is his Word, which has the silence and, in all respects, it was pleasing to [God] who sent it. (...) Jesus Christ was subject to the Father [15]. "
It is true that for Ignatius the Son is" God's Word. " But the fact of calling the Son "God" does not necessarily mean it is the equal of God Almighty. In Isaiah 9:6, the Bible, too, calls the Son "God." And according to John 1:18, the Son is the only god that has been generated. Being empowered by the Father, Jehovah God, the Son could well be described as "powerful", which is the primary meaning of "god". - Matthew 28:18, 1 Corinthians 8:6, Hebrews 1:2.
However, the 15 letters attributed to Ignatius are they considered authentic? In The Fathers anténicéens (Eng.) Volume I, we read from the pen of Alexander Roberts and James Donaldson:
"According to the universal opinion of critics, it was wrong for the first eight of these letters attributed to Ignatius. They are in themselves proof positive that they are the later production (...) and, by mutual agreement, they are now dismisses as false. "
" Of the seven Epistles recognized by Eusebius (.. .), we possess two Greek recensions, one short and one long. Although (...) (...) short version is generally preferred in the long run, a widespread opinion among biblical scholars is that it does not even regarded as being totally devoid of interpolations or as an indisputable authenticity [16]. "
The short version of his writings, if we accept it as genuine, well removed few sentences (listed in the long version) which show that Christ is subordinate to God, but what remains of this short version still does not go in the direction of a Trinity. And these writings, whether they are genuine, show at most that Ignatius believed in the duality of God and his son. It was certainly not a duality between equals, because the Son is always presented as inferior and subordinate to God. Thus, regardless of the credit that we accord to Ignatian writings, we find there is no trace of a doctrine of the Trinity.
Polycarp Polycarp of Smyrna was born in the last third of the first century and died in mid-second century. It would have been in contact with the apostle John. He is credited with an Epistle of Polycarp to the Philippians.
Is there something in this book of Polycarp which indicates the existence of a Trinity? No, there is no mention. Instead, what he says is consistent with the teaching of Jesus and his apostles and disciples. Thus we read in his Epistle:
"God and Father of our Lord Jesus Christ, and himself, (...) the son of God, Jesus Christ, do you grow in faith and in the truth [17]. "
us note, nor Clement, Polycarp speaks of a relationship between the Trinity" Father "and" Son ", which would be equal in a deity. However, he speaks of "God Father" of Jesus, not only the 'Father of Jesus'. Thus, as the authors of the Bible have ceased to do so, Polycarp distinguishes God of Jesus. In 2 Corinthians 1:3, Paul says, "Blessed be the God and Father of our Lord Jesus Christ." He does not just say: 'Blessed be the Father of Jesus', but "Blessed be the God and Father of Jesus .
Polycarp also says: "Peace from the God Almighty and the Lord Jesus Christ our Savior [18]." Again, Jesus is separate from God Almighty, it is not one co-equal persons of a triune deity.
Hermas Hermas and Papias
, another apostolic father, wrote in the first part of the second century. There in his book, The Shepherd, or Pastor, statements which might suggest that, for him, God was a Trinity? Consider some examples:
"And that's not where the man wants to speak about the Holy Spirit: God wants when he speaks he speaks. (...) God planted the vineyard, that is to say that he created his people and told his son. And his son instructed the angels to watch them all individually [19]. "
" The Son of God was born before all creation [20]. "
Hermas says here that when God (and not just the Father) hope that the spirit speaks, he speaks, which shows the superiority of God over the mind. Then he says that God gave His Son to the vineyard, which shows the superiority of God over the Son. He also said that the Son of God was born before his creatures, those of the Son is to say things that the Son of God has created as a skilful worker, in effect, "through it all Other things were created in heaven and on earth. " (Colossians 1:15, 16.) Is that the Son is not eternal. It was created spirit of high rank before all other spirits, like angels, who have been created through him.
Thus saith J. Kelly, in early Christian Doctrine (Eng.), design Hermas was the Son of God:
"In a number of passages, we hear about an angel who is superior to the six angels forming the small board of God, and who is regularly called 'venerable', 'saint' and 'glorious'. This angel is called Michael, and it is difficult not to conclude Hermas saw in him the Son of God and identified with the archangel Michael. "
" It also collects (...) attempts to see in Christ a kind of angel Supreme (...). Of course, we find no sign of a doctrine of the Trinity in the strict sense [21]. "
Papias is also part of those who said they have known the Apostle John. It was probably written in the early second century, but we now have only fragments of his works. We find nothing that refers to a doctrine of the Trinity.
Faithful to the teachings of Jesus
On the question of the supremacy of God and his relationship with Jesus, we can say that the teaching of the Apostolic Fathers is faithful to that of Jesus, disciples and apostles, as collected in the Bible. All speak of God, not as a Trinity, but as a separate Being, eternal, omnipotent and omniscient. In addition, they speak of the Son of God as a spiritual creature separate lower and subordinate, that God has created for her to serve by doing His will. As for the holy spirit, nowhere does it say that it is equal to God.
Thus, in these writings of the Apostolic Fathers dating from the late first century and the beginning of the second, there is nothing in favor of the Trinity taught by Christianity. These men talked about God, Jesus and the Holy Spirit in the same way as the Bible. Consider, for example, Acts 7:55, 56:
"All filled with the Holy Spirit, [Stephen] fixed his gaze to heaven and saw the glory of God and Jesus standing at God's right hand. 'Ah! said he, "I see the heavens opened and the Son of man standing on the right hand of God." - Jerusalem (Catholic Bible).
Stephen had a vision of God in heaven with Jesus at His side. The Son was standing near him who is called, not just "Father" but "God", someone completely separate from Jesus. In addition, Stephen is not saying he saw a third person. He did not see the Holy Spirit in heaven with Jesus and his Father.
This approximates the passage of Revelation (Apocalypse) 1:1 which reads: "The Revelation of Jesus Christ, God gave him." (Jerusalem). Again, we see the risen Christ in heaven entirely distinct from God, and as for the holy spirit, it is not mentioned. If Jesus was the second person of a trinity and he knows everything, how could God himself 'give' a revelation?
Passages such as these show clearly that there is no Trinity. Furthermore, no biblical text speaks of God as a Trinity. The writings of the Apostolic Fathers are faithful to the Word of God. It is undeniable that they did not teach the Trinity dear to Christianity.
The large group of writings on Christianity that followed appeared later in the second century. These works of ecclesiastical called apologists. Have they taught a Trinity? In an upcoming issue, the third part of this series of articles will deal with their teachings.
Bibliography
1. The New Encyclopaedia Britannica, 15th edition, 1985, Micropaedia, volume 1, page 488.
2. A Dictionary of Christian Theology, Alan Richardson, 1969, page 95, The New Encyclopaedia Britannica, 15th edition, 1985, Micropaedia, volume 4, page 79.
3. The Didache and the early church, Emile Besson, page 25.
4. Ibid. Pages 30, 31.
5. The Influence of Greek Ideas on Christianity, Edwin Hatch, 1957, p. 252.
6. The Ante-Nicene Fathers, edited by Alexander Roberts and James Donaldson, American reprint from the edition Edinburgh, 1885, Volume I, pages 5, 16, 21.
7. The Library of Christian Classics, Volume 1, Early Church Fathers, edited and translated by Cyril Richardson, 1953, pages 70, 71.
8. Ibid., P. 60.
9. The Ante-Nicene Fathers, Volume I, page 52.
10. Ibid., P. 58.
11. Ibid., P. 62.
12. Ibid., P. 108.
13. Ibid., P. 116.
14. Ibid., P. 53.
15. The Apostolic Fathers, Volume 4, Robert Grant, 1966, page 63.
16. The Ante-Nicene Fathers, Volume I, pages 46, 47, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, John McClintock and James Strong, reprinted by Baker Book House Co. 1981, Volume IV, pages 490-493; The Catholic Encyclopedia, 1910, Volume VII, pages 644-647.
17. Letter of Polycarp to the Philippians, Chapter XII.
18. The Ante-Nicene Fathers, page 33.
19. Hermas, The Shepherd, 43, 8, 59, 2.
20. Ibid., 89, 2.
21. Early Christian Doctrines, J. Kelly, second edition, 1960, pages 94, 95.
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