3. Answer with a *person* of the Trinity, e.g.,: the Lamb of God, the Spirit of God (1 Cor 2:11; Rev 5:5).
What's great is that these are questions that Scripture does not presume we would be able to answer. Scripture asks and answers its own questions!
In one case, Paul quotes a prophetic question (Isaiah) and gives an apostolic answer (1 Corinthians). OT riddles find NT solutions.
We are so dumb. We can't even comprehend God's works, which are a distant revelation of his glorious being. But God is so good that he speaks to us by the very Word that knows his being and effects his works; he teaches us by the very Spirit that searches his eternal depths.
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But let me tell you a little story. I am a Florida man, born and bred, but I went to seminary in NC. In my last year in seminary, I married a girl from NC.
One day, while my wife was at work teaching second graders and I was at home working on my thesis, I decided to send her some flowers. I called the florist. She took my information. Then she asked me a question: “Is this fornication?”
Now, dear reader, I was raised on the KJV and I knew very well what fornication was.
And I was offended.
No. This was not fornication, I thought to myself. I have taken a wife by upright and honest means.
I didn't note it in the post, but patristic, medieval, and Protestant orthodox exegetes *rarely* missed the above-noted point. This is partly due, no doubt, to the fact (observed somewhere by Moises Silva) that some of them (e.g., Cyril of Alexandria) were native Greek speakers.
It's also due to the fact that they had a much better grasp of Greco-Roman philosophy, and its appropriation in Jewish and biblical sources.
Seven "axioms" on the Trinity, the Bible, and theological interpretation. cc: @hains_todd
1. Certain material and social conditions are vital to, but not ultimately sufficient for, theological interpretation of Scripture.
2. The Trinity’s knowledge of the Trinity is the ontological foundation of our knowledge of the Trinity.
3. The Trinity reveals the Trinity by the Trinity; this is the epistemological foundation of our knowledge of the Trinity.
4. The Trinity reveals the Trinity by the Trinity in an economy that is first mediate, in the state of pilgrims, then immediate, in the state of the blessed.
How did Christian theology revise classical pagan conceptions of causation? Let me count the ways.
1. Identified one intelligent cause of all things.
2. Identified that one cause not only as the final cause of all but also as the efficient and formal cause (in a sense) of all
3. Claimed that this single transcendent cause is the immediate cause of all things.
4. Claimed that this single transcendent cause knows, loves, and communicates with creatures (strong Augustine energy here).
(BTW 3 is not the denial of secondary causes. It’s the denial that God must be buffered from certain aspects of creation by intermediaries, an idea common in pagan philosophy.)
By divine design, our lives move forward not only in space but also in time.
Time is the divine calendar that measures our movements in mornings and evenings, days and weeks, months, years, decades, and centuries.
By divine design, time not only measures our movements.
Time also teaches us that our movements have a goal, a teleology, the eternal rest appointed for human beings at the foundation of the world (Gen 2:1-3).
The deep tragedy of life east of Eden is that, while time continues to measure our movements, it does not crown our purposes. We do not enter God's rest (Ps 95:11).