The Trinity and the Gospel of John
Written by Scott R. Swain |
Tuesday, September 12, 2023
In describing the true light’s reception by believers, the prologue picks up a theme already introduced in John 1:3 and elaborated more fully throughout the Gospel, namely, the indivisible operation of the persons of the Trinity. The believing reception of the Word, resulting in the reception from the Word of “the right to become children of God,” is a reception effected by God (through the Spirit: Jn 3:5-6, 8): “who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (Jn 1:12-13).
Brandon Smith’s most recent book, The Trinity in the Canon: A Biblical, Theological, and Practical Proposal (B&H Academic), offers fifteen chapters on a variety of topics related to the Trinity and the Bible written by a gifted group of biblical scholars and theologians. I was delighted to contribute the chapter on the Gospel of John. Below is an excerpt on John’s Prologue, which is posted with permission of the publisher.
The Being of the Word (Jn 1:1–2)
- John’s prologue begins with “three short affirmations” regarding the central subject matter of the Gospel. These affirmations tell us who that central subject matter is, how he is, and what he is: “In the beginning was the Word, and the Word was toward God, and the Word was God” (John 1:1).[1] The threefold repetition of the verb “was” locates the Word on the divine side of the creator-creature distinction, on the side of God’s eternal and unchangeable being as opposed to the creature’s temporal and changeable becoming.[2]
- In affirming the Word’s eternal existence (“In the beginning was the Word”), John’s prologue echoes Proverbs 8’s speech regarding divine Wisdom in at least one regard.[3] John identifies the Word not merely as a divine attribute, much less a literary personification. John identifies the Word as an eternally and unchangeably existing “someone,” a “who” and not merely a “what.”[4] “This one,” the prologue tells us, “was in the beginning with God” (Jn 1:2).
- In describing the Word’s eternal relation to God (“the Word was toward God”), the prologue suggests why John has chosen the title “Word” instead of “Wisdom” to identify the second person of the Trinity.[5] The Word’s eternal, Godward repose is what qualifies him to perform the divine works of making, saving, and glorifying all things, especially human beings. According to certain ancient conceptions of human psychology, a word faces two directions and fulfills two functions.[6] As “inward logos,” the word remains within a person and grasps what a person knows. The inward word is the mind in the mode of being understood,[7] what Augustine calls “a word in your heart” (cf. Matt 12:35).[8] As “outward logos,” the word expresses and communicates to others what a person knows, making that knowledge common to, shared by others. The outward word is the mind in the mode of being uttered (cf. Matt 12:34).[9] John 1:1-2 identifies the Word as God’s “inward logos,” who eternally sees, hears, and contemplates God and God’s plan for creatures (Jn 3:11, 32; 6:46; 8:26, 38, 40; 15:15). This, in turn, qualifies the Word both to interpret and execute outwardly God’s plan for creatures (Jn 1:3-5, 14, 18; cf. Rev 5:4, 9), which, in the case of human beings chosen, redeemed, and sanctified by the Trinity, ultimately involves coming to share the Word’s own contemplative repose as friends and fellows of God (Jn 1:18; 13:23; 15:15; 17:3, 24; cf. 1 John 1:3). The Word’s eternal relation to God is what ultimately distinguishes him, not only from John the Baptist (Jn 1:5-9), but also from Moses (Jn 1:17), to whom God spoke “face to face” (Exod 33:11; Deut 34:10). “No one has ever seen God”—except the Word who faces God (Jn 1:1; 3:11, 32; 6:46; 8:38; cf. Exod 33:20). Therefore, the Word alone is fully qualified to make the Father known (Jn 1:18; cf. Heb 1:1-4).
- John’s prologue not only describes the eternal relation of the Word to God (“the Word was toward God”). It also predicates deity of the Word (“the Word was God”). By itself, such a predication is not necessarily distinctive or unique. Philo of Alexandria calls the Word a “second god.”[10] What distinguishes John’s predication from many Greco-Roman and Jewish descriptions of the Word, is his claim that the Word is uncreated God, and thus divine in the full and supreme sense of the term.[11] Unlike Philo’s Logos or 1 Enoch’s Son of Man, the Johannine Word is not God’s first and supreme creature, through whom God relates to all other creatures.[12] The Johannine Word is one with the uncreated God, existing before and above all other so-called “gods” (Jn 1:15, 30; 3:31; 10:30, 34-36; cf. Pss 8:5; 95:3; 1 Cor 8:4-6). As we will see more fully below, John 1:1’s predication of deity, in the full and supreme sense, to the second person of the Trinity is both comprehensive and structurally significant (Jn 20:28).
- One final observation regarding the eternal being of the Word is in order. Though John moves away from identifying the second person of the Trinity as the Word after the prologue, he does not move away from the conceptual framework the prologue has established. Throughout his Gospel, John offers a twofold description of the Son that mirrors the prologue’s twofold description of the Word. In conveying the distinctive nature of the Son’s person and work, John speaks in a variety of ways about the Son’s relation to God (that which distinguishes him from the Father, i.e., his mode of being God); and he speaks in a variety of ways about the Son’s oneness with God (that which he holds in common with the Father, i.e., his being God). In John’s testimony, both patterns of speech are essential to identifying who the Son is and how the Son operates. This twofold pattern of speech, in turn, becomes central to the conceptual framework of later trinitarian theology.[13]
The Agency of the Word (Jn 1:3–5)
- The eternal being of the Word determines the nature of his activity in the production of creatures. As we observed above, John 1:1-2 locate the Word on the divine side of the creator-creature distinction, on the side of God’s eternal and unchangeable being, not on the side of the creature’s temporal and changeable becoming. John 1:3 underlines this point by identifying the eternal Word as the creator of all things, the producer of everything that has come to into being: “All things came into being through him, and without him nothing has come into being that has come into being” (Jn 1:3).
- In stating that all things came into being “through” him, John identifies the Word who is internal to God’s being as an expression of God’s immediate agency, the divine Word whose utterance brings all things into existence (cf. Jn 5:25; 11:43-44; Rom 4:17; Heb 11:3).[14] To accomplish this identification, John employs the language of “prepositional metaphysics,” which in ancient philosophy was a means of identifying the various “causes” of all things (e.g., efficient, formal, material, final).[15] However, unlike Philo, who identifies the Logos as an “instrumental cause” through which God produces all things,[16] John identifies the Word as a personal mode of God’s immediate agency, in whom God’s own life-and-light-giving power resides (Jn 1:4; 5:26; 6:63).
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Adam Is Historical; Not a Myth
Written by Craig A. Carter |
Wednesday, April 27, 2022
Into human cultures dominated by mythology, the Bible reveals the novel idea of history. History is the idea that the cosmos had a beginning (creation) and is going somewhere (eschatology). Mythology says that matter is eternal and everything goes in endless cycles.Can Christian theology make do with the kind of “historical Adam” that is just an evolved hominid with a nickname? That is the question arising from a recent headline in Christianity Today: “Evangelicals Have Four Proposals for Harmonizing Genesis and Evolution.” Progressive evangelicalism continues to lobby the rest of us to jump on the Darwinism bandwagon, but are they advocating a “historical Adam” or merely a “mythological Adam”?
The article’s premise is that evangelicalism is in big trouble because the culture is becoming more and more offended at our “anti-science” stance. Young people, we’re told repeatedly, are leaving the evangelical church because of its supposed Darwin denialism. This is supposed to alarm us, even though the fact is that the most Darwin-affirming churches are losing members the fastest and dying out. So, maybe this isn’t the whole story.
One does get weary of hearing how orthodox Christianity will expire any day now unless it openly embraces evolutionary ideology. This has been breathlessly proclaimed for 150 years, and it has not happened. On the contrary, what has happened is that the forms of Christianity least receptive to the Darwin myth have grown in numbers and influence all over the world, while those most receptive to it are rapidly shrinking into insignificance. But why get all fussy over the facts when there is a bandwagon to jump on?
If you look at the four options discussed in the article (a rehashing of a book by Calvin University physics professor Loren Haarsma), they boil down to two possibilities: Adam and Eve did not exist, or Adam is just a nickname we give to one of the early hominids who evolved into modern human beings. There is no special creation of Adam, no special creation of Eve from Adam, no original sinlessness, and no historical fall into sin. Human beings just evolved naturally from lower life forms, precisely as naturalistic evolution says. Nothing changed ontologically either for human beings or for creation as a whole as a result of a fall into sin. The world today is exactly as it always was; death and the struggle for survival determine our nature. Death has always been part of the world.
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Is it Possible to Preach the Gospel Without Words?
It’s impossible to preach the gospel with a person’s life. A person’s testimony and lifestyle is certainly important, but nobody will ever be saved by merely watching how people live. They must come to know the law of God which confronts sinners with their guilt and shame. It’s then that they come to hear the good news announced which points them in the direction of the Savior of the world—Jesus Christ.
Gone are the days when we simply received little clichés and pithy statements on bumper stickers alone. Now, with the highways of the internet and social media, we have access to a wealth of information which can be profitable and dangerous at the same time.
Every so often you will see this common phrase circulating around social media: “Preach the Gospel at all times. Use words if necessary.” The statement is often attributed to St. Francis of Assisi, but in all reality, there’s little evidence that he actually spoke those words.
The real issue is with the meaning of the phrase itself rather than the origin. Is it possible to preach the gospel without words? Is it possible to be faithful to God by proclaiming the good news with your life alone?
The Danger of Cliché Christianity
I love a good quote from a good author, but those quotes are not enough. We need the Scriptures. One of the great tragedies of modern evangelicalism is the shallow approach that is popularized through social media. We are bombarded with messages, quotes, and man’s opinion on many levels on a daily basis, and oftentimes these messages drive us in the direction of superficiality rather than robust faithfulness.
Some common clichés circulating today might include statements such as:God never gives you more than you can handle.
When God closes a door, he opens a window.
God helps those who help themselves.The fact is, God often gives us far more than we can handle for the sanctifying purpose of revealing our weakness and our need for God. Sometimes when God closes a door, he simply closes a door. It should also be pointed out that God helps those who learn that they cannot help themselves without the power and strength of God. The sappy cliché approach to following Jesus does not work.
When genuine Christians study the Scriptures, they soon learn that the worldly clichés that are so commonplace in our day are at odds with the very Word of God. It’s at this juncture that Christians are moved from a steady diet of sloppy cultural phraseology to the rich streams of God’s holy Word where an abundant supply of wisdom and knowledge flow into the hearts and minds of God’s children.
Preaching is Far Superior to a Personal Testimony
When we hear people who press a personal testimony above the actual gospel itself—that’s confirmation that there’s a massive misunderstanding regarding the gospel. To be clear, people are not saved by listening to a personal testimony. People do not need more stories.
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Saddleback Pastor Rick Warren to Retire in September, Names Andy Wood as His Successor
Founded in 2008 as South Bay Church, Echo now has four campuses and draws about 3,000 people to weekly services. Like Saddleback, Echo has ties to the Southern Baptist Convention, though neither church uses the word Baptist in its name. A graduate of Southwestern Baptist Theological Seminary, Andy Wood has also worked with church planters through the SBC’s North American Mission Board.
After more than four decades, the pastor of one of the nation’s largest and most influential churches is ready to step down.
And he has named a young couple to take his place.
“This afternoon, at our all-staff meeting held at the Lake Forest campus, I was finally able to publicly announce that we have found God’s couple to lead our congregation, and that they have agreed to come!” Saddleback Church pastor Rick Warren told his Orange County, California, congregation in an email on Thursday (June 2).
The email included a link to a video featuring Warren and his wife, Kay, along with Andy and Stacie Wood of Echo Church in San Jose, California. Andy Wood, 40, is currently Echo’s lead pastor, while Stacie Wood is a teaching pastor. They will have the same roles at Saddleback.
Founded in 2008 as South Bay Church, Echo now has four campuses and draws about 3,000 people to weekly services. Like Saddleback, Echo has ties to the Southern Baptist Convention, though neither church uses the word Baptist in its name. A graduate of Southwestern Baptist Theological Seminary, Andy Wood has also worked with church planters through the SBC’s North American Mission Board.
“Kay and I believe so much in this couple,” Warren said in a statement announcing the transition. “We love them so much, and we are confident that God has prepared and chosen them to take up the baton and run the next leg of the Saddleback marathon.”
The search for a new pastor began last summer, in part because of ongoing health problems for Warren. He told the church last year that he has spinal myoclonus, which causes tremors and blurred vision, and that it has worsened in recent years.
Saddleback leaders spoke with about 100 potential candidates before settling on Wood, who preached at the church earlier this year.
Wood plans to step down as pastor of Echo Church at the end of June and will move to Orange County to begin the transition. The first step will be a conversation between the Warrens and the Woods during services over Father’s Day weekend. In August, the couple will begin attending Saddleback.
The church will celebrate Warren’s ministry during the first few weekends in September. Wood’s first official day as pastor will be Sept. 12.
“For decades, we have admired and respected Pastor Rick and Kay Warren and their work through the Purpose Driven Church model has been critical,” Wood said in a statement. ”We’ve been so blessed by their friendship, and after months of prayer and seeking counsel from others, we believe that God has called us together to step into serving at Saddleback Church.”
In the email to the Saddleback congregation, Warren said he and Kay were filled with love and gratitude for the church and quoted a New Testament verse about fighting the good fight and finishing the race.
“Now it is time for us to pass the torch on to a new generation who will love, lead, and pastor our church family in the decades ahead,” he wrote.
In May 2021, Saddleback made headlines after ordaining three female staffers as pastors—a controversial step for Southern Baptists. The SBC’s statement of faith limits the office of pastor “to men as qualified by Scripture.” But Southern Baptists disagree over whether that applies only to the church’s senior pastor or whether it bars any women from having the title of pastor. They also disagree over whether women can preach in a Sunday service.
At the SBC’s annual meeting, Saddleback was reported to the Credentials Committee, which is charged with deciding whether or not a church is in “friendly cooperation” with the denomination. Though some churches have left the SBC after naming women as pastor, the denomination has never officially removed any church for having a woman pastor.
Filling Warren’s shoes will be a challenging task, as the current Saddleback pastor has long been one of the most influential Christian leaders in the country, shaping everything from how pastors dress to how they organize and start new churches.
Scott Thumma, director of the Hartford Institute for Religion Research at Hartford International University, said megachurch transitions are often a challenge. The higher a megachurch pastor’s profile, the more difficult it is to replace that person.
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