- The case for (and problem with) "The Case for Christ"
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The case for (and problem with) "The Case for Christ"
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Sharing links are not available for this article. At first blush, it might seem rather easy to solve. The answer, in short, is that the Christian tradition has set boundaries on how the doctrine is to be explicated, and these sorts of models fall afoul of those boundaries. Modalism confounds the persons. It is the view that Father, Son, and Holy Spirit are mere manifestations, modes, or roles played by the one and only God. Ruling out modalism thus rules out analogies like the Superman analogy just given. Tritheism divides the substance. It is a bit tricky because controversial to say exactly what tritheism, or polytheism more generally, is.
For discussion, see Rea But whatever else it might be, it is certainly implied by the view that there are three distinct divine substances. Assuming the items in your shopping cart count as multiple distinct substances, then, the problem with the shopping cart analogy is that it suggests polytheism. In what follows, we will consider several more sophisticated models of the trinity: the social model, the psychological model, and the constitution model.
These do not exhaust the field of possible solutions, but they are the ones to which the most attention has been paid in the recent literature. For more detailed surveys, see Rea and, at book length, McCall This suggests the analogy of a family, or, more generally, a society. Thus, the persons of the trinity might be thought of as one in just the way that the members of a family are one: they are three individual human beings, but taken together they are a single family. Since there is no contradiction in thinking of a family as three and one in this way, this analogy appears to solve the problem.
Those who attempt to understand the trinity primarily in terms of this analogy are typically called social trinitarians. This approach has been controversially associated with the Eastern Church, tracing its roots to the Cappadocian Fathers—Basil of Caesarea, his brother Gregory of Nyssa, and their friend Gregory Nazianzen.
Against this practice, see especially Ayres and Barnes b. Consider, for example, the children of Chronos in Greek mythology, of whom Zeus was the liberator. These children included Zeus, Hera, Ares, and a variety of other Olympian deities—all members of a divine family. Nobody, however, thinks that the fact that Zeus and his siblings nor even, say, Zeus and his begotten daughter Athena count in any meaningful sense as one god.
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For this reason, social trinitarians are often quick to note that there are other relations that hold between members of the trinity that contribute, along with their being members of a single divine family, to their counting as one God. Richard Swinburne, for example, has defended a version of this view according to which the unity among the divine persons is secured by several facts in conjunction with one another. First, the divine persons share all of the essential characteristics of divinity: omniscience, omnipotence, moral perfection, and so forth.
Second, unlike the deities of familiar polytheistic systems, their wills are necessarily harmonious, so that they can never come into conflict with one another. Third, they stand in a relationship of perfect love and necessary mutual interdependence. On this sort of view, there is one God because the community of divine persons is so closely interconnected that, although they are three distinct persons, they nonetheless function as if they were a single entity.
One might think that if we were to consider a group of three human persons who exhibited these characteristics of necessary unity, volitional harmony, and love, it would likewise be hard to regard them as entirely distinct. And that is, of course, just the intuition that the view aims to elicit. Still, many regard the sort of unity just described as not strong enough to secure a respectable monotheism.
Thus, some social trinitarians have attempted to give other accounts of what unifies the divine persons.
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Perhaps the most popular such account is the part—whole model. More recently, J. Moreland and William Lane Craig have argued that the relation between the persons of the Trinity can be thought of as analogous to the relation we might suppose to obtain between the three dog-like beings that compose Cerberus, the mythical guardian of the underworld.
One might say that each of the three heads—or each of the three souls associated with the heads—is a fully canine individual, and yet there is only one being, Cerberus, with the full canine nature. At this point, therefore, it is natural to wonder what exactly it is that makes both proposals count as versions of social trinitarianism. Unfortunately, this is a question to which self-proclaimed social trinitarians have not given a very clear answer. However, this answer is less than fully illuminating. What is needed is some characterization of the common core underlying the diverse views that are generally regarded as versions of social trinitarianism.
The following two theses seem to capture that core: i the divine persons are not numerically the same substance, and ii monotheism does not require that there be exactly one divine substance—rather, it can be secured by the obtaining of relations like the part—whole relation, or necessary mutual interdependence, or some other sort of relation among numerically distinct divine substances.
One of the more serious problems is that it is inconsistent with the Nicene Creed.
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Likewise, the Creed says that Father and Son are consubstantial. This claim is absolutely central to the doctrine of the trinity, and the notion of consubstantiality lay at the very heart of the debates in the 4th Century C. But the three souls, or centers of consciousness, of the heads of Cerberus are not in any sense consubstantial. Other versions of the part—whole model raise further worries. A cube, for example, is a seventh thing in addition to its six sides; but we do not want to say that God is a fourth thing in addition to its three parts.
The reason is that saying this forces a dilemma: Either God is a person, or God is not. If the former, then we have a quaternity rather than a trinity. If the latter, then we seem to commit ourselves to claims that are decidedly anti-theistic: God doesn't know anything since only persons can be knowers ; God doesn't love anybody since only persons can love ; God is amoral since only persons are part of the moral community ; and so on.
Bad news either way, then. Thus, many are motivated to seek other models.
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Historically, the use of psychological analogies is especially associated with thinkers in the Latin-speaking West, particularly from Augustine onward. Augustine himself suggested several important analogies, as did others in the medieval Latin tradition. However, since our focus in this article is on more contemporary models, we will pass over these here and focus instead on two more recently developed psychological analogies.
Thomas V. Morris has suggested that we can find an analogy for the trinity in the psychological condition known as multiple personality disorder: just as a single human being can have multiple personalities, so too a single God can exist in three persons though, of course, in the case of God this is a cognitive virtue, not a defect Morris Others—Trenton Merricks for example—have suggested that we can conceive of the divine persons on analogy with the separate spheres of consciousness that result from commissurotomy Merricks Commissurotomy is a procedure, sometimes used to treat epilepsy, that involves cutting the bundle of nerves the corpus callosum by which the two hemispheres of the brain communicate.
Those who have undergone this procedure typically function normally in daily life; but, under certain kinds of experimental conditions, they display psychological characteristics that suggest that there are two distinct spheres of consciousness associated with the two hemispheres of their brain.