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Monday 24 June 2019

Gender Attraction and the Meaning of 'This Is My Body'

Having celebrated the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi) yesterday, it seems appropriate to reflect on the words of institution found in four New Testament passages (Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:24), the last of which was part of yesterday's Mass Readings. There is perhaps no biblical instance of the verb 'to be' that is more debated in meaning than the phrase, 'This is my body.' In the Catholic and Orthodox traditions, since antiquity, 'is' has been understood literally. He who had previously miraculously transformed water into wine and multiplied loaves now miraculously transforms bread into his flesh and wine into his blood. Since the Reformation, however, most Protestants have understood 'is' metaphorically: the bread only symbolises or evokes the body of Christ. This article is not going to end this long-running debate; it seeks only to draw attention to a subtle feature in the Greek text of these passages that may have some bearing on the meaning.

In all four above-mentioned texts, the words of institution are (in some order) τοῦτό ἐστιν τὸ σῶμά μου, a 'copular clause' consisting of subject (τοῦτό, 'this'), copula (ἐστιν, 'is') and predicate nominative (τὸ σῶμά μου, 'my body'). Nothing remarkable here. What is remarkable is the gender of the word τοῦτό, a feature that is impossible to convey in an English translation. The word τοῦτό is neuter in gender, whereas its apparent referent, ἄρτος ('bread') is masculine. Ordinarily, the gender of a pronoun agrees with the noun for which it stands, and so we would expect the pronoun to be masculine, οὗτος.1

Before pondering what this little grammatical anomaly might mean, let us look more closely at the key Greek clause (following the NA28 critical text) in all four passages (with my translations of the immediate context):
While they were eating, Jesus, taking bread and giving thanks, broke it. And giving it to his disciples, he said, 'Take, eat; this is my body' (Λάβετε, φάγετε, τοῦτό ἐστιν τὸ σῶμά μου). (Matthew 26:26)
And while they were eating, taking bread and giving thanks, he broke it and gave it to them and said, 'Take; this is my body' (Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου). (Mark 14:22)
And taking bread, giving thanks he broke it and gave it to them, saying, 'This is my body which for you is given (τοῦτό ἐστιν τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν διδόμενον). This do in my remembrance.' (Luke 22:19)
That the Lord Jesus, on the night on which he was betrayed, taking bread and giving thanks, broke it and said, 'This my body is for you (τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν). This do in my remembrance.' (1 Corinthians 11:23-24)
Again, the gender of the word τοῦτό ('this') does not agree with the gender of ἄρτος ('bread'), as it ought to do if, as generally assumed, 'this' does refer to the bread that Jesus has just broken. How do we explain this? Some scholars have argued that 'this' does not refer to 'bread,' or to any other noun, but rather to an action, such as Jesus' action of breaking the bread. A recent blog post by Steve Black defends this interpretation, which can also be found in print, for instance in a book by Bruce W. Winter.2 'This,' Jesus says as he tears the bread, 'is my body.' It is a visual metaphor: as the bread has been torn; so will his body be torn.

There are, however, two contextual problems with this interpretation. The first is that, in all four passages above, the words of institution are accompanied by a command, and in at least three of the four, the command appears to entail eating 'this,' which must therefore be a physical substance and not an action.3 The second contextual problem is that, in all four passages, 'This is my body' is paralleled by words of institution for the cup, which also commence in all four cases with τοῦτό. And, in all four cases, this τοῦτό unmistakably denotes 'the cup' (or, more specifically, its contents)4 and not an action.5 Given the obvious parallel structure between the two sayings ('This is my body'; 'This [cup] is my blood/the new covenant in my blood'), which is surely deliberate (for liturgical symmetry), it is far more likely that 'this' refers to the physical substance at hand than that it refers to an action.

If 'this' denotes the physical substance at hand, and not an action, then why the neuter gender? What we have here is a syntactical feature of ancient Greek that Daniel B. Wallace refers to as 'gender attraction.'6 This occurs in a copular clause (subject + copula + predicate nominative) when the subject is a pronoun but, instead of taking the gender of the noun to which it refers, it takes the gender of the predicate nominative. Hence, although 'this' is a pronoun referring back to 'bread,' it does not take the gender of 'bread' but attracts the gender of the predicative, 'body.' According to Wallace, gender attraction 'occurs when the focus of the discourse is on the predicate nominative: the dominant gender reveals the dominant idea of the passage' (my emphasis).

NT examples of gender attraction cited by Wallace, along with others identified by myself, are summarised in the table below.7 It appears that, in like manner, the four NT passages containing the words of institution 'This is my body' use gender attraction, using the neuter τοῦτό instead of the masculine οὗτος to stress that 'my body,' not 'bread,' is the dominant idea.

Reference
Pronoun Subject
Noun Referred to
Predicate Nominative
Comment
Matt. 13:38
οὗτοι, ‘these’ (masc. plural dem. pronoun)
τό...καλόν σπέρμα, ‘the good seed’(neut. singular)
οἱ υἱοί τῆς βασιλείας, ‘the sons of the kingdom’ (masc. plural)
Stresses masculine allegorical referent of good seed in parable of the wheat and weeds8
Mark 15:16
, ‘which’ (neut. rel. pronoun)
τῆς αὐλῆς, ‘the palace’ (fem.)
πραιτώριον, ‘praetorium’ (neut.)
Fairly mundane example; emphasis falls on praetorium as more specific descriptor; cf. similar instance in Mark 15:42 (/παρασκευὴ/προσάββατον)  
Acts 16:12
ἥτις, ‘which’ (fem. rel. pronoun)
Φιλίππους, ‘Philippi’ (masc.)
πόλις, ‘city’ (fem.)
Another mundane example; emphasis falls on Philippi’s status as a city rather than the name itself
Gal. 3:16
ὅς, ‘who’ (masc. rel. pronoun)
τῷ σπέρματί σου, ‘your seed’ (neut.)
Χριστός, ‘Christ’ (masc.)
Places emphasis on Christ as ultimate identity of ‘seed’ promised to Abraham in Genesis.
Eph. 6:17
, ‘which’ (neut. rel. pronoun)
τὴν μάχαιραν τοῦ πνεύματος, ‘the sword of the Spirit’ (fem.)
ῥῆμα θεοῦ, ‘the word of God’ (neut.)
Stresses neuter allegorical referent of sword in ‘armour of God’ metaphor
1 Tim. 3:15
ἥτις, ‘which’ (fem. rel. pronoun)
οἴκῳ θεοῦ, ‘the household of God’ (masc.)
ἐκκλησία θεοῦ ζῶντος, ‘the church of the living God’ (fem.)
Stresses ‘church’ as more formal, precise descriptor than ‘household’
Phlm 12
τοῦτ’, ‘this’ (neut. dem. pronoun)
αὐτόν, ‘him’ (masc.), referring to Onesimus
τὰ ἐμὰ σπλάγχνα, ‘my beloved,’ ‘my very heart’
Stresses emphatic, emotive description of Onesimus’ closeness to Paul
Rev. 4:5
, ‘which’ (neut. plur. rel. pronoun)
ἑπτὰ λαμπάδες πυρὸς, ‘seven flaming torches’ (fem. plur.)
ἑπτὰ πνεύματα τοῦ θεοῦ, ‘seven spirits of God’ (neut. plur.)
Emphasises reality denoted by torches seen in vision
Rev. 20:14
οὗτος, ‘this’ (masc. dem. pronoun)
λίμνη τοῦ πυρός, ‘the lake of fire’ (fem.)
θάνατος δεύτερός, ‘the second death’ (masc.)
Emphasises reality denoted by lake seen in vision

Now, this insight does not unambiguously resolve the sacramental vs. metaphorical, Catholic vs. Protestant debate over the meaning of the words of institution. One could associate 'This is my body' with allegorical cases of gender attraction such as Matt. 13:38 and Eph. 6:17 (see table above), in order to classify it as a fundamentally metaphorical statement. Or, one could associate 'This is my body' with mystical cases of gender attraction such as Rev. 4:5 and 20:14 (see table above), in which a visible thing is some transcendent reality, and so assert that the bread really is Christ's body. Unquestionably, 'This is my body,' with 'this' denoting something visible and about to be eaten, is far more vivid than elements of a fictitious parable. However, all that we can say for certain is that the text is constructed so as to make 'my body' the dominant idea, the point of emphasis, in Jesus' words as he describes the food he is distributing to his disciples. The syntax alone cannot definitively resolve the issue.

There is, however, one last point to which I would like to draw attention. In Eph. 1:22-23 we have a statement that is remarkably similar to the words of institution: God gave Christ as 'head over all things in the church, which is his body.' In this instance, Catholics and Protestants should be able to agree that this is not a literal statement. It describes a mystical reality deeper than a metaphor (a reality very much linked to the Eucharist), but no one asserts that the Church literally is the flesh-and-blood body of Christ. In view of this, it is fascinating to note the syntactic difference between Eph. 1:22-23 and the words of institution. Here, we have τῇ ἐκκλησίᾳ ('the church,' fem.), ἥτις ('which', fem.) ἐστὶν τὸ σῶμα αὐτοῦ ('is his body,' neut.). Gender attraction is not used here; the pronoun remains feminine, so 'the church' remains the dominant idea in view.9 Given that this statement falls within the Pauline corpus,10 as do the words of institution in 1 Cor. 11:24, it marks a significant syntactic contrast. Why is it that when describing the Eucharistic food as 'my body,' gender attraction is used (so heightening the emphasis on 'my body' as opposed to the visible specimen of bread), but when describing the Church as 'his body,' gender attraction is not used? One possible explanation is that the Eucharistic food 'is' Christ's body in a more fundamental way than the Church is. The Church is Christ's body indirectly, as a result of her partaking of the Eucharistic food that is directly, actually Christ's body.

Footnotes

  • 1 The word 'this' is a proximal demonstrative pronoun: pronoun because it stands in for a noun, demonstrative because it points something out (in the speaker's/writer's physical or conceptual setting), proximal because it points out something nearby, drawing attention toward the speaker (as opposed to the distal demonstrative pronoun 'that,' which points out something distant, away from the speaker). Notice that in English, the form of a demonstrative pronoun changes if it stands in for a plural noun: 'these' rather than 'this'; 'those' rather than 'that.' The number of the pronoun must agree with the number of the noun for which it stands. The same is true in ancient Greek, but because—unlike English but like many modern languages such as French and German—all nouns are also gendered, the demonstrative pronoun ordinarily agrees with the noun for which it stands not only in number (singular or plural) but also in gender (masculine, feminine, or neuter, in Greek).
  • 2 Bruce W. Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change (Grand Rapids: Eerdmans, 2001), 153-54.
  • 3 In Matthew and Mark, the accompanying command immediately precedes the word 'this' and clearly concerns a physical substance: 'Take, eat' (Matthew); 'Take' (Mark). Contextually, 'this' surely refers to that which they are to take and eat. In 1 Corinthians and Luke, the accompanying command is 'this do' (τοῦτο ποιεῖτε) and immediately follows the words of institution. Here, τοῦτο does refer to an action, but not exclusively the action of breaking the bread. The Pauline context shows that Paul interprets 'this do' primarily in terms of eating.In Paul's discussion of the Lord's Supper in 1 Corinthians 10-11, while he does refer once to 'the bread we break' (10:16), his emphasis is on eating the bread (10:17; 11:20, 26, 27, 28, 29, 33). Indeed, the same command 'this do' accompanies the words of institution for the cup, where no obvious action is in view. In 11:26, Paul directly explains the two 'this do' commands thus: 'For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.' The command in Luke is admittedly ambiguous: the Lucan context offers few clues as to what 'this do' entails, and does not repeat the command for the cup (presumably Luke assumes his audience is familiar with the liturgical implications). Luke does elsewhere show special interest in the 'breaking of bread' (Luke 24:35; Acts 20:7), but nevertheless 'this do' for Luke probably refers to the entire procedure of taking bread, giving thanks over it, breaking, distributing, and eating.
  • 4 'The cup' in Luke and 1 Corinthians is an instance of synecdoche, referring to the liquid in the cup rather than the container. This is particularly clear in Paul, where the repeated phrase 'drink the cup' (1 Cor. 10:21; 11:26-28) makes no sense if 'cup' (the direct object) refers only to the container. Matthew 26:27 and Mark 14:23, by contrast, refer to drinking from the cup (ἐξ αὐτοῦ); but in these instances, τοῦτό in the words of institution probably refers specifically to the liquid and not to the cup: in the phrase 'this is my blood,' 'this' can hardly denote a container. Matthew and Mark do use the idiom 'drink the cup' elsewhere (Matt. 20:22-23; 26:42; Mark 9:41; 10:38-39).
  • 5 'This is my blood of the covenant that for many is poured out... (τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης πολλῶν ἐκχυννόμενον...', Matthew 26:28); 'This is my blood of the covenant that is poured out for many. (τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυμμόμενον ὑπὲρ πολλῶν', Mark 14:24); 'This cup [is] the new covenant in my blood, which for many is poured out.' (τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἷματί μου τὸ ὑπὲρ ὑμῶν ἐκχυμμόμενον, Luke 22:20); 'This cup is the new covenant in my blood' (τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστιν ἐν τῷ ἐμῷ αἷματι, 1 Corinthians 11:25). In Matthew and Mark, 'this' is the object of the pouring-out action, and so can only be the cup. In Luke and 1 Corinthians the word 'cup' (ποτήριον) is explicitly supplied: 'this cup'.
  • 6 Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 338.
  • 7 There are several other instances that are text-critically uncertain: Eph. 1:13-14 (ὅς/τῷ πνεύματι τῷ ἁγίῳ/ἀρραβὼν, where however NA28 reads ὅ rather than ὅς; Col. 1:27 (ὅς/τὸ πλοῦτος or τοῦ μυστηρίου/Χριστὸς, where however NA28 reads ὅ rather than ὅς); Rev. 5:6 (ἅ/ὀφθαλμοὺς/τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ, where however NA28 reads οἵ rather than ἅ, and κέρατα could also be the referent noun in addition to ὀφθαλμοὺς)
  • 8 Similar gender attraction occurs in the Parable of the Sower in Luke 8:14-15, where τὸ (neuter) implicitly denotes seed, for which the masculine plural pronoun οὗτοι is then used. Cf. Matt. 13:19-22; Mark 4:15-20.
  • 9 A reverse case can be seen in Col. 1:24, which speaks of 'his body, which is the church' (τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία), where gender attraction likewise does not occur: the relative pronoun ὅ is neuter, agreeing with the referent noun τοῦ σώματος ('his body') rather than the feminine predicate nominative ἡ ἐκκλησία ('the church').
  • 10 Granting that the authorship of Ephesians is a subject of considerable scholarly debate, with Pauline authorship being a minority position.

Monday 10 June 2019

What or Who is the Holy Spirit? Christadelphian and Trinitarian Definitions

There is no better time than Pentecost Sunday to reflect on pneumatology: the doctrine of the Holy Spirit. In my years of blogging, often in conversation with the theology of Christadelphians (the unitarian sect in which I was raised and to which I formerly belonged), I have written a fair bit about the activity of the Holy Spirit, criticising the traditional Christadelphian view that the Holy Spirit was withdrawn from the post-apostolic church and remains dormant today (a position I have called hyper-cessationism). I have previously focused my critique of Christadelphian pneumatology on this functional aspect, because it is not only totally foreign to the New Testament vision of the Church, but quite literally fatal to the whole Christian project, since "the Spirit gives life" (2 Cor. 3:6). Without the Spirit no one can confess that Jesus is Lord or belong to him (1 Cor. 12:3; Rom. 8:9). It is, to me, perplexing and disturbing that anyone can think that they are capable of following Jesus without the Holy Spirit working in their hearts and in their ecclesial community. Jesus warned his disciples, "Without me you can do nothing" (John 15:5), and went on to explain that the Holy Spirit would be his means of empowering them after his physical departure from the earth. We could paraphrase Paul's question to the Galatians (Gal. 3:3) by asking Christadelphians, "Having begun its mission by means of the Holy Spirit, is the Ecclesia of God to complete its mission by mere human will and power?"

Because of this fundamental impasse over functional pneumatology, it always seemed a bit pointless to me to interact with Christadelphian ideas on the more abstract matter of ontological pneumatology, i.e., what or who the Holy Spirit is. However, ontology is actually the more fundamental issue, since what the Holy Spirit does follows from what or who the Holy Spirit is. Moreover, while the hypercessationist functional pneumatology is not universally held among Christadelphians—it was never explicitly codified in their Statement of Faith and my sense is that it has been toned down or abandoned by significant swathes of Christadelphians today—what does seem to be universal among Christadelphians is the denial "that the Holy Spirit is a person distinct from the Father" (Doctrines to be Rejected #6). This is part of Christadelphians' broader denial of Trinitarian orthodoxy in favour of a unitarian view of God.

In this article, as a prelude to further intended writings on pneumatology and personhood, my aim is to summarise what Christadelphians affirm about the Holy Spirit and contrast it with classical Christian dogma.

Christadelphian Definitions of the Holy Spirit

The Christadelphian Statement of Faith does not contain any article specifically about the Spirit (which is telling in itself). The first article of the BASF does affirm, within a proposition about God, that God is "everywhere present by His Spirit, which is a unity with His person in heaven." This affirmation, properly qualified, would not be objectionable from a Trinitarian standpoint. However, as the Doctrine to be Rejected quoted above clarifies, the BASF is not declaring that God and His Spirit (and His Logos-Son) are a unity of persons, but that God's Spirit is numerically and personally indistinct from God. The Spirit is mentioned three further times in the BASF, but all of these are passing references to the Spirit's role in the earthly life of Jesus. The Christadelphian Statement of Faith does not offer a definition of the Holy Spirit. It clearly states what Christadelphians do not believe the Spirit to be: a person. However, it does not clearly state what Christadelphians do believe the Spirit to be.

For more insight into Christadelphian ontological pneumatology—what the Holy Spirit is, according to Christadelphians—we can look to other Christadelphian literature. We will have to offer the same disclaimer as for any other Christadelphian doctrinal issue: anything we find in Christadelphian literature amounts to privately held opinions; there is no such thing as an official Christadelphian position on this doctrine.1

The most widely encountered definition of the Holy Spirit found in Christadelphian literature is that the Holy Spirit is "God's power." For example, a website called Australian Christadelphians summarises Christadelphian beliefs about God thus: "There is only one eternal, immortal God. Jesus Christ is his only begotten son and the Holy Spirit is his power." Catechetical materials produced by the Christadelphian Bible Mission (CBM) state that "The Spirit of God is His power through which He makes and supports all things." 

A slightly more nuanced definition of the Holy Spirit is offered by Christadelphian apologists James H. Broughton and Peter J. Southgate: "The Holy Spirit is the Father's mind and power."2 They go on to describe God's Spirit as "His agent," while qualifying that this agent is "not a separate person" and does not have "its own volition."3

A biblical unitarian article—not Christadelphian, but endorsed by Christadelphian apologist Dave Burke in an online debate on the Trinity—gives a two-pronged definition of the Holy Spirit:
In every verse of Scripture in which pneuma hagion, holy spirit, is used, it can refer either to (a) one of the names of God, one which emphasizes His power in operation, or (b) the gift of God.
A problematic feature of all of these definitions of the Holy Spirit—God's power, God's mind, God's impersonal agent, one of God's names, the gift of God—is their lack of ontological or philosophical precision. Consider the most common Christadelphian definition: the Holy Spirit as God's power. There is plenty of biblical evidence identifying or linking the Spirit with God's power, but does this amount to an ontological definition? Does it tell us what the Holy Spirit really is? Clearly not. For instance, this definition does not on its own resolve the issue of whether the Holy Spirit is a person. Christ is also identified in Scripture as the power of God (1 Corinthians 1:24), but I doubt that anyone would claim that "the power of God" is an adequate definition of Jesus Christ.4 Likewise, the statement "the Holy Spirit is the power of God" is true but is not a satisfactory definition of the Holy Spirit. It raises more ontological questions than it answers: "What do you mean by 'power'? What sort of power?"

19th-century Christadelphian writers like John Thomas (the founder of the movement) and Robert Roberts (his protégé) did, to their credit, attempt to clarify further what they meant by defining the Holy Spirit as God's power. They described the Spirit in quasi-physical terms as a kind of energy or matter.5 Indeed, Robert Roberts appears to have identified God's Spirit as nothing other than electricity.6 I suspect that most Christadelphians today who are aware of Roberts' claims are a little embarrassed by them. Nevertheless, one has to commend the early Christadelphians for recognising that "God's power" does not suffice as an ontological definition of the Spirit, and seeking to provide greater clarity. The "electricity hypothesis" seems to have been quietly dropped but not replaced with another ontologically precise definition.

Other definitions of the Holy Spirit that one encounters in Christadelphian literature, such as God's mind, God's agent, etc., are no more ontologically satisfying.7 Perhaps most puzzling is the biblical unitarian definition of the Holy Spirit as one of the names of God or the gift of God. This definition suggests that "Holy Spirit" does not name a real entity; it is merely a term used in Scripture to refer to other entities (two in particular). The Holy Spirit is thus reduced to a label, rather than a distinct reality.

In light of the shortcomings of the above definitions, I think the question needs to be put to Christadelphians and other unitarians anew, "What is the Holy Spirit?" Is it an abstraction, like a property or attribute of God? Something more concrete, like a force or form of energy or matter? Is "Holy Spirit" merely a label or does it name a specific transcendent reality?

The Trinitarian Definition of the Holy Spirit: Is it Worth Considering?

The Christian dogmatic consensus that was formalised at the Council of Constantinople (381 A.D.) and has stood ever since defines the Holy Spirit as a divine person, numerically distinct from the Father and the Son but consubstantial (of one substance or nature) with them as God. Unpacking this definition in detail will have to await another article. What I want to do here is to try and convince Christadelphian readers at least that a closer look at this definition is merited. To do so I want to make two brief observations and one brief biblical argument.

The first observation is that the Trinitarian definition of the Holy Spirit achieves what the Christadelphian and unitarian definitions do not. It is ontologically precise, assigning the Spirit to a specific ontological category, namely person, and even more specifically, divine person. Moreover, one notices in Christadelphian and unitarian discourse a concern to both identify the Spirit with God and distinguish the Spirit from God; hence in the biblical unitarian definition above the Spirit is one of God's names (completely identified with God) or God's gift (distinct from God). The Church Fathers shared this same concern, but addressed it not by bifurcating the Spirit into two different things (an impossibility since the Spirit is one), but by offering a definition of the Spirit that simultaneously affirms both the identification with God and the distinction from God, holding them in tension.

The second observation concerns apologetic writings and debates about the Holy Spirit involving Christadelphians or other unitarians. In my experience, the main Christadelphian apologetic objective is to prove from Scripture that the Holy Spirit is not a person (thus countering the Trinitarian claim). However, the argument usually proceeds without any attempt to define what a person is. (To be fair, quite often the Trinitarian interlocutor in the debate makes the same omission.) Cases in point can be seen in The Great Trinity Debate between Dave Burke and Rob Bowman,8 and Broughton and Southgate's book.9 This is a crucial oversight for two reasons. First, it is obvious that in any debate over the proposition, "X is a person," the truth or falsehood of the proposition hinges on what is meant by "person." Second, "person" is not the sort of simple, obvious concept for which a definition can be assumed without stating it. The concept of personhood has been debated by philosophers up and down the centuries and remains a hot topic today (e.g., concerning ethical debates over the rights of fetuses, humans suffering from dementia, and animals). If even human person is not a concept one can take for granted, a fortiori the same holds for the concept of divine person. Thus, a good definition of personhood may help to resolve the theological differences between Christadelphians and Trinitarians concerning the Holy Spirit.

Some Christadelphians are likely to become uncomfortable with or even tune out any attempt to rigorously define what a person is. "Away with your philosophy; just look at what the Bible says, which is simple and straightforward." In my view, this is a case of trying to having one's cake and eat it too.10 Nevertheless, hoping to reach Christadelphians who may have this mindset, I want to close this article with a short argument for the Holy Spirit's personhood that does not require a technical definition of personhood.

Certain biblical passages, especially in the New Testament, speak of the Holy Spirit in quasi-personal terms. Christadelphian/Trinitarian debates on the Holy Spirit typically go back and forth over whether such quasi-personal language amounts to literary personification (describing a non-personal entity in personal terms for effect) or literal personification (describing an actual person). In the absence of a definition of personhood, this back-and-forth seems futile. However, what I find compelling for the Trinitarian case is not the quasi-personal language per se but a specific claim of Jesus that flows from the Farewell Discourse (chapters 14-17) of the Gospel of John. According to John 14:16, Jesus told his disciples, "And I will ask the Father, and he will give you another Advocate (allos paraklētos) to be with you always" (NABRE). Like Jesus, the Holy Spirit is an Advocate. Like Jesus, the Holy Spirit is sent from the Father (John 15:26 cp. 8:42). Like Jesus, the Holy Spirit teaches (John 14:26 cp. 7:16-17). Like Jesus, the Holy Spirit does not speak on his own, but what he hears (John 16:13; cp. 5:30; 7:17). Throughout the Farewell Discourse, the template that Jesus uses to teach his disciples about the Holy Spirit is himself. Crucially, however, he does so while simultaneously distinguishing the Spirit both from the Father and from himself: "the holy Spirit that the Father will send in my name" (14:26); "the Advocate...whom I will send you from the Father" (15:26). Trine formulas used elsewhere in the New Testament—most notably in Matthew 28:19 but also, inter alia, in 2 Corinthians 13:14, reinforce this idea: Jesus Christ, the Son, is another of what the Father is, and the Holy Spirit is another of what the Father and the Son are. It is this eminently biblical insight that gave rise to the doctrine of the Trinity.

Of course, this insight gives rise to a very important question: what are the Father, Son, and Holy Spirit? To what category do these three belong? The early Church wrestled with this question at length and finally settled on the answer that they are hypostases, a Greek word whose accepted English translation (in this context) is "persons." Our next article will therefore explore the concept of personhood in more depth.


Footnotes

  • 1 As Christadelphians do not have any structure or body authorised to make rulings at a higher level than the local congregation, there is no mechanism by which dogma can be constructed for Christadelphians collectively.
  • 2 James H. Broughton and Peter J. Southgate, The Trinity: True or False? (2nd edn; Nottingham: The Dawn Book Supply, 2002), 82.
  • 3 Broughton and Southgate, The Trinity, 93, 97.
  • 4 Some Samaritans also acclaimed Simon Magus as "the 'Power of God' that is called 'Great'" (Acts 8:10). This claim was false, but it does show that in the historical context of the early Church, identification with the power of God and identification as a person were not mutually exclusive.
  • 5 John Thomas writes that "This ruach, or spirit, is neither the Uncreated One who dwells in light, the Lord God, nor the Elohim, His co-workers, who co-operated in the elaboration of the natural world. It was the instrumental principle by which they executed the commission of the glorious Increate" (Elpis Israel [4th edn; Findon: Logos, 1866/2000], 34). He goes on to define God's ruach as His "instrumentally formative power," adding, "From these testimonies it is manifest that the ruach or spirit is all pervading...The atmosphere expanse is charged with it; but it is not the air: plants and animals of all species breathe it; but it is not their breath: yet without it, though filled with air, they would die" (Elpis Israel, 34). Finally, after discussing the chemical composition of the atmosphere, he concludes, "These three together, the oxygen, nitrogen, and electricity, constitute 'the breath' and 'spirit' of the lives of all God's living souls" (Elpis Israel, 35). Robert Roberts describes God's Spirit as "that mighty effluence which radiating from Himself, fills all space, and constitutes the basis of all existence" (Christendom Astray [Birmingham: The Christadelphian, 1884/1969], 142). Becoming more ontologically detailed, he continues: "the higher forms of intelligence cannot exclude the perception that if God has evolved the material universe out of His own energy, and sustains and controls it by His power, that energy cannot be a nullity, but must be an actually present force in the economy of things. Now, it is a fact that in our day, there has been discovered a subtle, unanalysable, incomprehensible principle, which, though inscrutable in its essence, is found to be at the basis of all the phenomena of nature—itself eluding the test of chemistry or the deductions of philosophy. Scientists have called it ELECTRICITY... Could a better name be devised than what the Scriptures have given it—SPIRIT?" (Christendom Astray, 143-44). Roberts goes on to distinguish "Holy Spirit" from "Spirit" in general: "Spirit concentrated under the Almighty's will, becomes Holy Spirit, as distinct from spirit in its free, spontaneous form" (Christendom Astray, 144-45).
  • 6 See quotation in previous note. The Christadelphians' reduction of the Spirit to energy and matter was subjected to blistering criticism by one of Roberts' contemporaries, one David King. In an 1881 pamphlet entitled The History and Mystery of Christadelphianism, preserved online here, King quotes statements from Thomas and Roberts like the above and comments, "God, then, we are asked to believe, is a material being, residing in some local centre. That which, in scientific terms, is called Electricity is in the Bible described as Spirit; the Omnipresence of God means that electricity flows from Him everywhere; the Holy Spirit is, 'that same free spirit, gathered up, as it were, under the focalization of the divine will, for the accomplishment of divine results.' Well, we have always felt something like awe at the thought of the immediate presence of the Holy Spirit, which, of course, if this doctrine be true, was but foolish superstition, seeing we have merely to do with electricity, which we control by lightning rods, send along wires at pleasure, convey into lamps to light our streets and entertainments, and get manifestation of its indwelling in the body of our puss, when in the dark we stroke its black coat the wrong way! We use this language in no flippant manner, but in sober sadness. Christadelphianism is responsible for thus terribly trifling with the nature of Deity, for this letting down of God to their sensuous conception."
  • 7 Defining the Spirit as the mind of God is not very helpful. To speak of God's "mind" is anthropomorphic, analogical language, and clearly not ontologically precise. To speak of the Spirit as God's "agent" is no more helpful, particularly when it is stated that this agent is not personal and not distinguishable from God. How can one exercise agency without volition, and without being distinguishable from the one on whose behalf one acts?
  • 8 In this debate, Burke argued at length that the Holy Spirit is not a "divine person" or a "literal person," without ever stating what he meant by "person," "divine person," or "literal person." In his opening statement, Burke had declared that "God is a personal being Who exists as a single divine Person (Yahweh; the Father)," affirmed "the unitary nature of His personhood," and declared the Father and the Son to be "two separate persons who exist as individual beings." Commenting on the Shema (Deut. 6:4), Burke states, "Biblical Unitarians can read this verse and accept what it is saying without any qualification whatsoever: Yahweh is one; ie. one person." Despite repeating such statements over and over, Burke never offers any definition of "person" or "personhood," although he does criticise Trinitarians for having "developed new definitions for the words 'being' and 'person.'" He implicitly appeals for his own definition of 'being' and 'person' to "regular human communication" (!), still without stating how he defines these terms. Having declared earlier in his opening statement that "Any proposed definitions of a word must be supported from several examples of identical usage," Burke defaults on his own principle by not even proposing a definition of the word "person," much less supporting his definition. Bowman, for his part, also does not offer a definition of personhood even as he seeks to defend "the Trinitarian position that the Holy Spirit is a divine person."
  • 9 Broughton and Southgate devote a subsection of their book to the question, "Is the Holy Spirit a person?" To defend their negative answer to the question, they explore various biblical passages about the Holy Spirit and pose such rhetorical questions as, "Is a 'person' divisible into fractions?" and "Is a 'person' a 'fluid'?" (The Trinity, 102-103), but offer no definition of "person."
  • 10 This is so for two reasons: one, because the Christadelphian Statement of Faith uses the word "person" to describe God, and "person" is not a simple and straightforward concept. Two, because anyone engaging in argument is practicing philosophy, and the typical Christadelphian aversion to technical, philosophically rigorous argument is itself the result of a philosophical approach (rooted in a philosophical school known as Common Sense Realism).