Theology

Does 1 Corinthians 15:28 Teach the Son’s Eternal Subordination? Answer: No, It Teaches Our Spiritual Transformation in Christ

June 6, 2019 by wagraham Leave a Comment

Note to readers: I consider this article to be a work in process. It represents my fresh and therefore incomplete view of 1 Corinthians 15. I offer them in this light and in this light only.

Does 1 Corinthians 15:28 teach that the Son eternally submits to the Father: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all”?

Some argue the case. Bruce Ware claims, “There is no question that this passage indicates the eternal future submission of the Son to the Father, in keeping with his submission to the Father both in the incarnation and in eternity past” (2005: 84 – anipots.com). Wayne Grudem cites 1 Corinthians 15:28 to affirm the Son’s “subordinate” role (ST 249).

With the respect due these theologians, I disagree with their interpretation of 1 Corinthians 15. By tracing the Adam-Christ relationship in 1 Corinthians 15, the citation of Psalm 8 in 15:27, and the meaning of the final phrase “that God may all in all,” we discern another and better conclusion of the text’s meaning. 1 Corinthians 15:28 indicates that the Son redeems physical humanity and subjects all physical things to God, so that God may be all in all Spiritual creatures through his abiding Spirit.

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What Is The Glory That Jesus Gives Us in John 17? Answer: The Holy Spirit

June 5, 2019 by wagraham Leave a Comment

In John 17, Jesus promises to share the Father’s glory (that he too possesses) with his disciples. He prays, “The glory that you have given me I have given to them, that they may be one even as we are one” (John 17:22).

What does this mean? And to complicate things, how does this fit with Isaiah 42:8 which reads, “my glory I give to no other”?

The answer requires paying close attention to the argument of John, the order of redemptive history, and reflecting theologically on the meaning of both. I argue that “glory” in John 17 means “Holy Spirit.”

To make this argument, I will outline, augment, and strengthen Gregory of Nyssa’s (335–395) argument for this position in his letter: “On ‘Then Also the Son Himself Will Be Subjected to the One Who Subjected All things to Him.’”

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Can Christians Affirm Multiple Wills in God?

June 2, 2019 by wagraham Leave a Comment

Jesus prayed in the Garden, “not my will be done but yours,” and elsewhere he says, “For I have come down from heaven not to do my will but to do the will of him who sent me.” Obviously, Christ has his own will, and the Father has his.

Nobody disagrees here. But the next step is crucial. Does Jesus mean that his divine will agrees with the Father’s divine will, or does Jesus mean that his human will concurs with the divine will of God?

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Can Christians Believe in the Eternal Submission of the Son? (a Review of Trinity Without Hierarchy Edited by Michael Bird and Scott Harrower)

June 1, 2019 by wagraham 1 Comment

For centuries, Christians have confessed that God exists as a tri-unity distinguished by the personal names of Father, Son, and Holy Spirit. Each name of a person in God expressed some implied relationship: so the Father begets the Son and the Son is begotten.

These relational properties (often called relations of origin) maintained the unity of the simple God, while distinguishing persons in God according to their biblical names: Father, Son, and Holy Spirit.

But recently, some evangelicals have attempted to reconceive of the Trinity by introducing notions of authority and submission into the inner-life of God. The basic idea goes like this: Jesus obeyed the Father during his earthly life. And this obedience implies an eternal relationship in which the Son of God always obeyed the Father. So authority and submission explain how persons in God relate to one another.

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Time Does not Exist (It Has no Substance)

May 30, 2019 by wagraham 1 Comment

Time measures movement. It describes one rotation of the earth on its axis with the sun as a fixed point and defines that movement as 24 hours. Time points to the earth rotating around the sun over 365 single rotations with respect to the sun and calls that one year. While the earth makes its rotating orbit around the sun, its tilt creates temperature shifts across the world, which we call seasons.

When our bodies grow matter and develop, we call this age. When our bodies atrophy and begin to shut down, we too call this age. We define our own age on the basis of the earth’s rotation and orbit around the sun. One orbit of the earth around the sun, one year we gain.

Everything that has a beginning has motion. God created the earth, and so it began to spin and orbit a star we call the sun. The stars and celestial beings exist for the very sake of measuring motion: “And God said, ‘Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years’” (Gen 1:14).

Time has no substance, or matter of its own. Like a measuring tape expands across a board and defines the board’s length by inches and feet, so do days and years measure the distance the earth moves.

We define inches and feet and metres and yards to describe lengths. We define minutes and hours and days and years and centuries and millennia to describe movements.

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How Paul Explains Christ’s Presence at The Lord’s Supper

May 29, 2019 by wagraham 1 Comment

Christians from across time and space have affirmed that Christ becomes present to us at the Lord’s Supper through which we receive spiritual nourishment. Yet while most Christians have affirmed this basic idea, the particulars of how Christ becomes present have proved divisive.

Views on the Supper

Reformed believers tend to say that Christ becomes present by the Spirit. Lutherans may affirm this but also claim that Christ truly and really appears bodily within the bread. Roman Catholics define presence as transubstantiation.

Some others simply affirm the mystery of the Supper without naming the exact relationship. Lastly, a common belief today among evangelicals is that the Supper functions to bring Christ’s past work and God’s grace to mind—it is a memorial in this sense.

If we return to the Biblical text, we can, I believe, gain a clearer grasp of the meaning of Christ’s presence at the Supper. In so doing, we will ground our theology in the Bible. One key place to look is Paul’s explanation of the Lord’s Supper in 1 Corinthians 10.

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