Tuesday Scholarly Notes
5/8/25
Kelly, J.N.D. (1978). "Chapter 4: The Divine Triad." in Early Christian Doctrines, Revised Edition." (pp. 83-108). Harper San Francisco. (Personal Library)
Kelly observes that from the earliest period, Christians have been staunchly monotheistic, confessing one all powerful God who created and sustains all things (Kelly 1978, p. 83). After about the middle of the second century there are some hints of secular philosophical thought creeping into Christian writings (Kelly 1978, p. 84). In the instances Kelly notes, there is some acknowledgement of the secular philosophies moving in a right (or wrong) direction, and clarification or refutation made in the terminology which would be used among the philosophers.
The difficulty faced by the early Christians was how to articulate this one God who revealed himself through Jesus and poured out the Holy Spirit. Working with these three entities in such a way as to fit with the concept of one and only one God was a challenge (Kelly 1978, p. 87). The clear articulation of "one God existing in three co-equal Persons" was not formally articulated and accepted until 381 at the Council of Constantinople (Kelly 1978, p. 88). In this chapter Kelly reviews the attempts at a trinitarian articulation up to 325 and the Council of Nicea. The descriptions of baptismal catechesis from the early period are particularly helpful in this regard. Irenaeus, the Didache, and Justin Martyr all describe baptism in the name of the Father, the Son, and the Holy Spirit (Kelly 1978, p. 89). Kelly discerns this as some sort of established liturgical form (Kelly 1978, p. 90). The threefold formula can also be found in early eucharistic prayers.
Kelly observes that the Apostolic Fathers "appear as witnesses to the traditional faith rather than interpreters striving to understand it" (Kelly 1978, p. 90). Though they make few explanations, they assert theological stances which reflect a trinitarian point of view. A specific defense of the trinitarian theology is lacking, very likely because it was not the issue being addressed in the conflicts or explanations at hand. Kelly describes a number of these writings.
In contrast to the Apostolic Fathers, the second century Apologists made specific attempts to defend doctrinal points of view (Kelly 1978, p. 95). Their monotheism was clear. In general, they tried to deal with the pre-existent and pre-incarnate Son by means of a category of Christ as the mind of the Father. This is a reasonable use of the Logos as described in John as well as in Philo (Kelly 1978, p. 96). Kelly illustrates these discussions particularly in the work of Justin. He then goes on to describe, in turn, Tatian (Kelly 1978, p. 98), Theophilus of Antioch (Kelly 1978, p. 99), and Athenagoras. Kelly notes that the Apologists are not systematic theologians. They use "the Father" for the unified Godhead. They use "the Son" not as the preincarnate Son, but as he becomes evident in the incarnation (Kelly 1978, p. 100). He goes on to say, "they lacked a technical vocabulary adequate for describing eternal distinctions within the Deity; but that they apprehended such distinctions admits of no doubt" (Kelly 1978, p. 101).
The Apologists were focused on the nature of Christ in the Godhead. For this reason, Kelly observes they did not systematically build a case for the Trinity (Kelly 1978, p. 101). However, their discussion of the Godhead routinely fell into triads, indicating a Trinitarian point of view in the Church. At times, the apologists will make statements about the Father, Son, and Holy Spirit and will use language of distinction in order. However, Kelly thinks this does not refer to subordination but rather to a distinction of operations (Kelly 1978, pp. 104-105). Kelly describes this in some detail. At its root, this view shows the persons of the Trinity all to be divine but to work in different ways. It also affirms that all the persons are equally one God.
5/8/25
Kelly, J.N.D. (1978). "Chapter 4: The Divine Triad." in Early Christian Doctrines, Revised Edition." (pp. 83-108). Harper San Francisco. (Personal Library)
Kelly observes that from the earliest period, Christians have been staunchly monotheistic, confessing one all powerful God who created and sustains all things (Kelly 1978, p. 83). After about the middle of the second century there are some hints of secular philosophical thought creeping into Christian writings (Kelly 1978, p. 84). In the instances Kelly notes, there is some acknowledgement of the secular philosophies moving in a right (or wrong) direction, and clarification or refutation made in the terminology which would be used among the philosophers.
The difficulty faced by the early Christians was how to articulate this one God who revealed himself through Jesus and poured out the Holy Spirit. Working with these three entities in such a way as to fit with the concept of one and only one God was a challenge (Kelly 1978, p. 87). The clear articulation of "one God existing in three co-equal Persons" was not formally articulated and accepted until 381 at the Council of Constantinople (Kelly 1978, p. 88). In this chapter Kelly reviews the attempts at a trinitarian articulation up to 325 and the Council of Nicea. The descriptions of baptismal catechesis from the early period are particularly helpful in this regard. Irenaeus, the Didache, and Justin Martyr all describe baptism in the name of the Father, the Son, and the Holy Spirit (Kelly 1978, p. 89). Kelly discerns this as some sort of established liturgical form (Kelly 1978, p. 90). The threefold formula can also be found in early eucharistic prayers.
Kelly observes that the Apostolic Fathers "appear as witnesses to the traditional faith rather than interpreters striving to understand it" (Kelly 1978, p. 90). Though they make few explanations, they assert theological stances which reflect a trinitarian point of view. A specific defense of the trinitarian theology is lacking, very likely because it was not the issue being addressed in the conflicts or explanations at hand. Kelly describes a number of these writings.
In contrast to the Apostolic Fathers, the second century Apologists made specific attempts to defend doctrinal points of view (Kelly 1978, p. 95). Their monotheism was clear. In general, they tried to deal with the pre-existent and pre-incarnate Son by means of a category of Christ as the mind of the Father. This is a reasonable use of the Logos as described in John as well as in Philo (Kelly 1978, p. 96). Kelly illustrates these discussions particularly in the work of Justin. He then goes on to describe, in turn, Tatian (Kelly 1978, p. 98), Theophilus of Antioch (Kelly 1978, p. 99), and Athenagoras. Kelly notes that the Apologists are not systematic theologians. They use "the Father" for the unified Godhead. They use "the Son" not as the preincarnate Son, but as he becomes evident in the incarnation (Kelly 1978, p. 100). He goes on to say, "they lacked a technical vocabulary adequate for describing eternal distinctions within the Deity; but that they apprehended such distinctions admits of no doubt" (Kelly 1978, p. 101).
The Apologists were focused on the nature of Christ in the Godhead. For this reason, Kelly observes they did not systematically build a case for the Trinity (Kelly 1978, p. 101). However, their discussion of the Godhead routinely fell into triads, indicating a Trinitarian point of view in the Church. At times, the apologists will make statements about the Father, Son, and Holy Spirit and will use language of distinction in order. However, Kelly thinks this does not refer to subordination but rather to a distinction of operations (Kelly 1978, pp. 104-105). Kelly describes this in some detail. At its root, this view shows the persons of the Trinity all to be divine but to work in different ways. It also affirms that all the persons are equally one God.
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