Chapter Contents:
Pages 235-236 (page numbers from Commentary)
The Work of the Holy Spirit: This section establishes the Holy Spirit's role in creation alongside the Father and the Son, drawing on Genesis 1:2 and Psalm 33:6. It emphasizes the distinct roles of the Trinity in creation, redemption, and sanctification, attributing these works primarily to the Father, Son, and Holy Spirit, respectively.
Addressing Objections to the Trinity's Distinct Roles: This part addresses the objection that the Trinity's works are indivisible and therefore cannot be attributed distinctly. It argues that while the works are indivisible, this doesn't negate the order and manner in which each person of the Trinity operates.
Pages 236-237
Question 25: The One Divine Being and Three Persons: This section introduces Question 25 of the Heidelberg Catechism, which asks why Christians speak of three persons - Father, Son, and Holy Spirit - when there is only one Divine Being.
Answer and Exposition: The answer affirms that God has revealed Himself as three distinct persons in His Word. The exposition outlines key questions related to the nature of God, His attributes, the meaning of terms like Essence, Person, and Trinity, and the importance of upholding the doctrine of the Trinity.
Page 237-241
Proofs for the Existence of God: This section presents eleven arguments for God's existence, drawing from both philosophy and Scripture. These arguments range from the order and harmony in nature to the existence of conscience, rewards and punishments, civil order, human ingenuity, prophecies, and the concept of a first cause.
Page 241-243
Defining and Describing God: This section acknowledges the difficulty in defining God but attempts to describe Him based on His revelation. It contrasts philosophical descriptions with a more comprehensive theological one accepted by the Church.
Distinguishing the True God from Idols: This part outlines the differences between the true God and false deities based on attributes, personal distinctions, and works. It stresses that the Church's understanding of God, rooted in His Word, offers a truer and fuller picture than natural revelation.
Page 243-250
Explanation of God's Attributes: This section delves into a detailed explanation of God's attributes as understood by the Church, including His spiritual essence, intelligence, eternity, distinction from creation, incomprehensibility, perfection, immutability, omnipotence, wisdom, goodness, justice, truth, purity, mercy, bountifulness, freedom, and hatred of sin. Each attribute is accompanied by scriptural support and addresses potential objections.
Page 250-253
The Unity of God: This part establishes the unity of God using scriptural evidence and logical arguments. It emphasizes the uniqueness of God's attributes and actions, affirming His sole sovereignty and rejecting the possibility of multiple Gods.
Addressing Scriptural References to "Many Gods": This section addresses scriptural passages that seem to contradict God's unity by mentioning "many gods." It clarifies that the term "God" is used in different senses, sometimes referring to beings who reflect God's authority or power, like magistrates, angels, or even the devil.
Page 253-257
Defining Essence, Person, and Trinity: This section defines the terms "essence," "person," and "Trinity" as they relate to God. It distinguishes between essence as God's absolute being and person as the distinct mode of existence of Father, Son, and Holy Spirit within that one essence.
Illustrating the Distinction: The text utilizes the analogy of a man being both a father and a man to clarify the relationship between essence and person in the Godhead. It emphasizes the Father's role as the source of the Son and Holy Spirit, while highlighting the distinctness and equality of the three persons within the one God.
Page 257-259
The Importance of Theological Terms: This part defends the Church's use of terms like "essence," "person," and "Trinity" despite their absence in Scripture. It argues that these terms clarify scriptural teaching, aid in refuting heresies, and facilitate understanding, even if the ultimate mystery of the Trinity remains beyond human comprehension.
Page 259-261
Affirming the Three Persons of the Godhead: This section asserts the existence of three distinct persons within the Godhead – Father, Son, and Holy Spirit – based on scriptural evidence. It cites passages that name all three, attribute divine qualities and actions to them, and present them as objects of worship. It also emphasizes the co-equality and co-eternity of the three persons.
Page 261-265
Distinguishing the Three Persons: This section explores the distinctions between the Father, Son, and Holy Spirit. It acknowledges their shared attributes and external works while focusing on their internal relationships and order of operation. It defines eternal generation and procession, highlighting the Father as the source of the Son and the Father and Son as the source of the Holy Spirit.
Addressing Heresies and Clarifying Language: The text addresses common heretical objections to the Trinity and clarifies the appropriate use of language when discussing this doctrine. It emphasizes the distinctness of the persons without compromising the unity of the divine essence.
Page 265-267
The Father, Son, and Holy Spirit in Creation and Redemption: This section explains the order of operation within the Trinity, emphasizing the Father as the source of all works. It describes the Son and Holy Spirit as sent by the Father, not in a spatial sense but as carrying out His will in creation and redemption.
Page 267-269
The Necessity of the Trinity for Salvation: This part underscores the importance of upholding the doctrine of the Trinity for the sake of God's glory and human salvation. It argues that true knowledge of God is essential for salvation, and this knowledge necessitates understanding God as Father, Son, and Holy Spirit. It also emphasizes the insufficiency of knowing only one or two persons of the Trinity for salvation.
Refuting Objections to the Trinity: This section presents and refutes eight common objections to the doctrine of the Trinity, addressing issues like logical contradictions, the relationship between essence and person, and the appropriateness of the term "Trinity."
How does Ursinus explain the distinction between the divine essence and the three persons of the Godhead?
Essence refers to the "very being of God—the very, eternal, and only Deity"—what God is in himself. This essence is absolute in that it is not dependent on anything else.
Person refers to the "mode, or manner, in which the being of God, or the divine essence, subsists" in each of the three persons—Father, Son, and Holy Spirit. Person is relative, describing how this one God exists in relation to himself.
To illustrate this, Ursinus uses the analogy of a human father and son:
It is one thing to be a man and another thing to be a father, but the same individual can be both.
A man is a man absolutely, by nature.
He is a father relatively, in relation to his son.
Similarly:
It is one thing to be God and another to be Father, Son, or Holy Spirit.
God is God absolutely, in himself.
He is Father, Son, or Holy Spirit relatively, in relation to the other persons of the Godhead.
This one divine essence is "communicable", meaning it can be shared. However, personhood is "incommunicable". This is why:
The Father, Son, and Holy Spirit share the same essence, so they are one God, not three.
But the Father does not communicate his personhood in begetting the Son, just as a human father does not literally reproduce himself.
Ursinus emphasizes that this distinction is crucial for maintaining the unity of God while upholding the distinction of the three persons. He also cautions against misinterpreting these terms:
Person does not simply refer to an office or a role.
The three persons are not separate parts of the divine essence, nor is the essence a fourth thing distinct from the persons.
The divine essence is not like matter that takes on different forms, nor is it divisible into parts.
Instead, each person is the whole and entire divine essence, just as a human father and son are both fully human, even though they are distinct individuals. They are distinct in their mode of subsisting—the Father is "of himself", the Son is "begotten", and the Holy Spirit "proceeds"—but one in essence.
What are the arguments presented by Ursinus to prove the existence of God and the unity of God?
Existence of God
Ursinus presents several arguments for God's existence, drawing parallels with both philosophical and theological reasoning:
Order and Harmony in Nature (Teleological Argument): The intricate design and consistent laws governing the natural world point to an intelligent and omnipotent creator, as highlighted in Psalm 8, 19, 104, 135, 136, 147, 148; Romans 1; Acts 14 and 17.
Rationality's Origin (Cosmological Argument): The human mind, possessing reason, must have originated from an intelligent source, surpassing it in intellect. This aligns with Job 32:8; Psalm 94:7; Acts 17:28.
Innate Moral Compass (Moral Argument): The inherent understanding of right and wrong, present even in diverse cultures, suggests a divine imprint on the human heart (Romans 2:15).
Universal Belief in God (Religious Experience Argument): The widespread presence of religious beliefs and practices, even in ancient and less developed societies, suggests an intuitive understanding of a higher power (Romans 1:19).
Conscience and Guilt (Moral Argument): The experience of guilt and the fear of judgment, particularly among those who reject God, point to a higher moral authority capable of discerning thoughts and inflicting inner turmoil (Isaiah 57:21; Deuteronomy 4:24; Romans 2:15).
Divine Justice in History (Justice Argument): Events like the flood, Sodom's destruction, and the fall of empires, while sometimes appearing random, ultimately demonstrate God's judgment against wickedness (Psalm 9:16, 58:11).
Orderly Societies (Social Order Argument): The existence of civil societies, governed by just laws and opposed by evil forces, points to a divine hand in establishing and preserving such order (Proverbs 8:15).
Human Excellence (Argument from Design): Exceptional talents, inventions, leadership qualities, and acts of courage that surpass ordinary human capacity suggest a divine inspiration driving individuals to achieve extraordinary feats. This is seen in examples like Joshua, Cyrus, and Samson (Deuteronomy 31:8; Ezra 1:1; Judges 14:19).
Fulfilled Prophecies (Argument from Prophecy): Predictions of future events, like the flood, Abraham's descendants, and the Messiah's arrival, which could not be foreseen by human intellect or natural occurrences, demonstrate God's knowledge and control over history (Isaiah 41:23).
Purpose in Creation (Teleological Argument): The purposeful design and interconnectedness observed in nature, with each element serving a specific function, indicates a wise and intentional creator.
First Cause (Cosmological Argument): The chain of cause and effect in the universe cannot extend infinitely backward. There must be an ultimate, uncaused First Cause, responsible for setting everything in motion.
Unity of God
Ursinus emphasizes that God's unity is not merely a philosophical concept but is firmly rooted in scriptural authority and logical arguments:
Biblical Declarations: The Bible unequivocally proclaims the oneness of God: "Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6:4). This truth resonates throughout both Old and New Testaments.
Uniqueness of Divine Attributes: The God revealed through miracles, prophecies, and acts exclusive to His power stands alone. No other deity demonstrates such convincing evidence of their existence and power (Isaiah 44:7; Psalm 86:8).
Supreme Sovereignty: Only one God can simultaneously reign over all creation and govern with absolute authority. God's unparalleled power and majesty leave no room for another (Isaiah 42:8; 1 Timothy 1:17; Revelation 4:11).
Absolute Perfection: True perfection cannot be shared or divided. As the ultimate source of all goodness, God embodies complete perfection, making the existence of multiple gods illogical (Psalm 89:8).
Omnipotence and Non-Contradiction: The existence of multiple omnipotent beings would imply conflict and limitations on their power, contradicting the very nature of omnipotence. Daniel's prophecy reinforces this by ascribing absolute, unhindered power to the one true God (Daniel 4:35).
Impossibility of Multiple Infinite Beings: If multiple gods existed, each claiming infinity, their presence would necessarily overlap and contradict the concept of boundless existence. Only one God can genuinely be omnipresent and infinite.
The Ultimate First Cause: The concept of multiple first causes undermines the principle of an ultimate origin. God, as the sole First Cause, eliminates the need for any other.
Singularity of the Highest Good: Just as there cannot be multiple "highest peaks" on a mountain, there cannot be multiple entities representing the ultimate Good. God's supreme goodness allows for no rivals.
Ursinus meticulously presents these arguments, grounding them in both biblical revelation and reasoned thought, showcasing the existence and unity of God as foundational truths.
What are the key distinctions between the persons of the Godhead, and how does Ursinus use Scripture to support these distinctions?
Ursinus distinguishes between the persons of the Godhead in two primary ways:
Internal Works (ad intra): Ursinus explains that these "inward works or operations of the divinity" describe how the persons of the Trinity relate to one another.
The Father: The Father is the "fountain of the divinity" because his existence is "of himself, not from another". The Father eternally communicates this divinity to the Son and Holy Spirit.
The Son: The Son is eternally begotten of the Father, receiving his divine essence from the Father. This relationship is analogous to a human father and son, where the father passes his nature to his son, although the divine essence is communicated "in a way not to be explained".
The Holy Spirit: The Holy Spirit eternally proceeds from both the Father and the Son. Ursinus compares this to the relationship between a person and their spirit, with the Spirit receiving his essence from the Father and the Son.
External Works (ad extra): These actions are how the persons of the Trinity interact with creation. Though all three persons participate in these works, Ursinus emphasizes that they operate in a specific order, reflecting the order of their existence within the Godhead.
The Father "does all things not by any other," meaning he doesn't rely on another will or power. He acts independently.
The Son works by the will of the Father. Ursinus cites John 5:19: "The Son can do nothing of himself but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise".
The Holy Spirit works by the will of both the Father and the Son. He is sent by both, but does not send himself. Ursinus clarifies that the concept of "sending" should not be interpreted as physical movement, but rather as God's eternal will being executed and manifested through the Son and the Holy Spirit. He supports this with the examples of Jesus being in heaven while on earth and the Spirit being present before the day of Pentecost.
Scriptural Support for the Trinity
Throughout his explanation, Ursinus draws heavily on Scripture to support his points. Here are some key examples:
Genesis 1:2-3; Psalm 33:6: These verses, referencing the Spirit's role in creation, are used to demonstrate the Holy Spirit's divinity and involvement in "external works".
Matthew 28:19; John 14:26; 15:26; 1 John 5:7; Titus 3:5-6; Ephesians 2:18; 2 Corinthians 18:14; Galatians 4:6: Ursinus cites these passages from the New Testament as "clear and satisfactory testimony" to the existence of three distinct persons in the Godhead.
John 1:1; 14:18; 15:26: These verses, discussing the Word (Jesus) being with God and the Spirit being sent from the Father, are used to illustrate the unique relationships between the Father, Son, and Holy Spirit in their "internal works".
Ursinus emphasizes that while the manner of these relationships remains beyond human comprehension, Scripture clearly reveals their existence and importance. He stresses the necessity of upholding the doctrine of the Trinity for the glory of God and for the comfort and salvation of humanity. Ursinus argues that knowing God as Father, Son, and Holy Spirit is essential for receiving eternal life. He meticulously refutes common objections to the Trinity using Scripture and logical reasoning, demonstrating his commitment to defending this foundational doctrine.