Abstract
9000 words
Submitted before deadline August 31 2018
This essay presupposes the argument of my book The Problem of the Indubitable Identification of the Risen Jesus: Origin, Identity, and Time in John 20:24-28. It is essentially a development of one particular lesson to be drawn from that book (LESSON SEVEN): Jesus enacting sovereignty over time manifests what it is YHWH is in the action of the creation of time, i.e. Elohim (true God) (cf. Genesis 1:3-5).
Jesus' actions parallels what it was that made the people ‘Israel’ claim their god was true God.
The essay focusses on an aspect of John not dealt with in the book. In particular it deals with the first three verses of the Prologue of the Fourth Gospel.
According to the Hebrew Bible, and Genesis 1 in particular, YHWH is God because YHWH is the creator of all that is, and in particular the creator of time and space (Genesis 1:3-10).
Since Jesus enacting sovereignty over time manifests what it is YHWH is in the action of the creation of time John was compelled to introduce a distinction between YHWH and what it is YHWH is - i.e., God – in order to accommodate the implications of Jesus enacting sovereignty over time.
The Logos conceptuality found nowhere else but the Prologue designates YHWH’s nature – what God is - and it is that very same nature that is described as incarnate in John 1:14.
Hence binitarian and therefore trinitarian monotheism is dependent on the claim of the incarnation of God. It is the incarnation that necessitates the Trinitarian claim that the Father, Son and Holy Spirit are three ways of being numerically the one divine nature, i.e. God.
Submitted before deadline August 31 2018
This essay presupposes the argument of my book The Problem of the Indubitable Identification of the Risen Jesus: Origin, Identity, and Time in John 20:24-28. It is essentially a development of one particular lesson to be drawn from that book (LESSON SEVEN): Jesus enacting sovereignty over time manifests what it is YHWH is in the action of the creation of time, i.e. Elohim (true God) (cf. Genesis 1:3-5).
Jesus' actions parallels what it was that made the people ‘Israel’ claim their god was true God.
The essay focusses on an aspect of John not dealt with in the book. In particular it deals with the first three verses of the Prologue of the Fourth Gospel.
According to the Hebrew Bible, and Genesis 1 in particular, YHWH is God because YHWH is the creator of all that is, and in particular the creator of time and space (Genesis 1:3-10).
Since Jesus enacting sovereignty over time manifests what it is YHWH is in the action of the creation of time John was compelled to introduce a distinction between YHWH and what it is YHWH is - i.e., God – in order to accommodate the implications of Jesus enacting sovereignty over time.
The Logos conceptuality found nowhere else but the Prologue designates YHWH’s nature – what God is - and it is that very same nature that is described as incarnate in John 1:14.
Hence binitarian and therefore trinitarian monotheism is dependent on the claim of the incarnation of God. It is the incarnation that necessitates the Trinitarian claim that the Father, Son and Holy Spirit are three ways of being numerically the one divine nature, i.e. God.
| Original language | English |
|---|---|
| Title of host publication | Identity of Israel's God in Christian Scripture |
| Editors | Mark Elliot Professor St Andrews University, Scotland, Ephraim Radner Wycliffe Seminary, Toronto, Canada, Mark Gignilliat Professor, Beeson Divinity School Alabama, USA, Don Collett |
| Place of Publication | Atlanta:Georgia (USA) |
| Publisher | SBL (Society of Biblical Literature: Atlanta |
| ISBN (Electronic) | 9780884144724 |
| ISBN (Print) | 9780884144694, 9781628372908 |
| Publication status | Published - 1 Dec 2020 |
