One of the most important works on the Trinity
doctrine is Novatian's De Trinitate. This work has
been admired in the western church and became somewhat
of a manual or handbook in ancient times. In English, we
usually call Novatian's treatise On the Trinity. However, one wonders whether Novatian himself appended
the word "Trinity" to the title of this document?
Alternatively, is it possible that early copies of the
text were edited or redacted and the word "Trinity"
was added to Novatian's work?
Russell J. DeSimone (in his translation of De
Trinitate) points out that we do not know the
original title of what is now known as De Trinitate. He suggests that the "correct title" of the work
appears to have been De regula veritatis or De regula fidei (DeSimone 23). The latter title is probably more likely in view of what Novatian writes in De Trinitate 21 regarding the general thesis of his
work. In any event, Novatian the Presbyter never
utilizes the term "Trinity." DeSimone thus notes that
an amanuensis living after 381 probably altered the
title in view of what transpired in 325 and 381 CE at
the first two ecumenical councils (DeSimone 23).
Joseph M. Hallman (The Descent of God, page 70) similarly observes that De regula fidei may have been the original title of De Trinitate. Again, the possible work of a redactor is acknowledged.
One may also find evidence for Trinitarian redaction in the Latin versions of Origen's Peri Archon. See Basil Studer's Trinity and Incarnation, page 84.
Tuesday, September 30, 2008
Saturday, September 13, 2008
Taken from the book edited by Alvin F. Kimel, Jr. (editor) This Is My Name Forever: The Trinity & Gender Language for God (Downers Grove: InterVarsity Press, 2001). See page 26:
"The notion that God has a proper name and can be differentiated from other deities with proper names is absolutely clear in the Old Testament. Other gods (ELOHIM) lay claims on humanity, but Israel is to have no god (ELOHIM) before or beside YHWH (Ex 20:3). Moreover, the character of the name is itself a matter of reverence, since the name really coheres with the God it names (20:7). One cannot therefore malign the name or substitute for the name another name, and somehow leave untouched the deity with whom the name is attached . . . Not taking the name of YHWH in vain implies, at a minimum, understanding that YHWH is not an 'accident' [non-essential property] detachable from a deeper 'substance,' that is, 'God himself.'"
Contrast the early church fathers, who believed God did not have a proper name or did not need to be distinguished from other entities since he is SUI GENERIS.
Here is another quote taken from a work titled Guide for the Perplexed which is written by the medieval thinker Maimonides. In 1.61 of that work, he writes:
"It is well known that all the names of God occurring in Scripture are derived from His actions, except one, namely, the Tetragrammaton, which consists of the letters yod, hé, vau [or vav, waw] and hé. This name is applied exclusively to God, and is on that account called Shem ha-meforash, 'The nomen proprium.' It is the distinct and exclusive designation of the Divine Being; whilst His other names are common nouns, and are derived from actions, to which some of our own are similar, as we have already explained."