Calvinism And Modalism
Christian Theologians use common terminology in reference to the history of the Trinity. Calvinism and Modalism are two of those common schools of thought. Many believers expose one of these beliefs even if unfamiliar with the words.. However, many do not explore the positions held in reference to the history of the men exclaiming these differences. Letham (2004) examines John Calvin’s position, “…God is not truly known unless he is distinctly conceived as triune, and that the fruit of baptism is that God the Father adopts us in his son and through the Spirit re-forms us into righteousness” (p. 254). On the contrary, Modalism beliefs blur the evidence of the eternal God as real and distinct in the three persons of the Godhead (Letham, 2004,
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p. 500). Here we will explore some major differences.
Calvinism Position
First is Calvinism, which derives its name from the main author of its teachings, John Calvin.
He often refers to the Old and New Testaments in support of Christ’s eternal deity (Letham, 2004, p. 255). Letham further explains, “The deity of both the son and the Spirit is the same as that of the Father, he insists” (p. 255). Understanding this idea gives way to understand Calvinism is the belief there never is gradation in the Godhead or any other part of the Trinity (Letham, 2004, p. 255).
This is why Jesus will return the Kingdom back to God via relinquishing a human governorship as it now back to a glorious divinity (Letham, 2004, p. 255). God of himself is the stance of Calvinism asserting the notion that the Son, Jesus the Christ, is God and thus the originator of His own deity (p. 256). Letham further clarifies, “On the premise of the orthodox Trinitarian teaching that God is one and indivisible, it follow that all three persons share in the one identical and undivided being of God (p. 257).
The third person of the Trinity, the Holy Spirit, or the Comforter is also a word we use to declare part of the office of the Christ. Calvinism supports this claim and teaches Christ still performs this activity through the Holy Spirit (Letham, 2004, p. 263). Calvinism asserts that the interconnectedness of the Trinity sharing complete roles and equal roles in one being of God (Letham, 2004, p. …show more content…
264).
Modalism the Opposition
Modalism appears from the teachings of Tertullian, with different ideas than John Calvin. However, sometimes, John Calvin quotes this predecessor of his teachings (Letham, 2004, p. 264). Modalism understands the Trinity to contain two lesser beings than the Godhead; those are the Son and the Holy Spirit (Letham, 2004, p. 97). This claim is contrary to what seats itself in a man who can provide salvation to everyone; Jesus needs to be a deity. Here as such, the Holy Spirit and the Son are only temporary manifestations of the one true God, which identifies what we call Modalism (Letham, 2004, p. 97). Letham (2004) writes, “Tertullian directs his energies to asserting the distinctions of the Father, the Son, and the Holy Spirit” (p. 97). Modalism signifies the belief similar to the Apostle’s Creed; asserting the sanctification of the faith for those who believe in the three parts of the Trinity” (Letham, 2004, p. 98).
Letham (2004) further clarifies, “The Trinity does not subvert the monarchy (single rule)” of God (p. 98). Letham then argues that the father, having the power, can give a son ruler ship power (Letham, 2004, p. 98). However, the author further states, “The Son is second to the Father, while the Spirit is third from the Father and the Son” (Letham, 2004, p. 99).Tertullian believes that God did not have His son with Him only a thought of Him (Letham, 2004, p. 99). Modalism is a claim that the Sunlight is first and the ray from it is one with it however, it is only in purpose not truly different but certainly a distinction (Letham, 2004, p. 101)
Rebutting Opponent Facts
Packer (1993) emphasizes, “The New Testament looks on to ‘the day of judgment,’ ‘the day of wrath,’ ‘the wrath to come.’ And proclaims Jesus, the divine Savior as the divinely appointed Judge” (p. 140). Modalism believes that a person of the Trinity does not carry the same weight as the others. This is to mean in importance. How can the Son give Himself, as a ray of light, the final judgment over people? Calvinism clearly announces in opposition that the Son is the deity we know as God. John 14:9 (NIV) illuminates, “Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'?” telling His identity is not separate from the Father.
If the Son is a lesser being, as Modalism idea emits, that suggest the Son orders the Holy Spirit to come as He returns to the Godhead.
That is contrary to the power they all possess as one triune being. They are one in concept and activity. Packer (1993) asserts, “The first is that he is king-absolute monarch of the universe, ordering all of its affairs, working out his will in all that happens within it” (p. 108). God is not making new decisions, as He is continual. He initiates time, Genesis 1:1 (NIV) states, “In the beginning God created the heavens and the earth”. Further, Genesis offers the completeness of God’s presentation to us saying, “Let us make mankind…” (Genesis 1:26, NIV). God did not have a notion or thought of Jesus and the Holy Spirit. They are active before our understanding of creation, meaning before time
begins. Dying on the cross after performing miracle after miracle, Jesus solidifies, upon His resurrection, a glowing contradiction to Modalistic beliefs. Letham (2004) writes, “...for we cannot rely on him if what he disclosed of himself in Jesus Christ des not truly reflect who he is eternally” (p. 109). This certainly means if the character of Christ does not have eternal power, who then are we saying is saving the Christian. First Corinthians 15:22 (NIV) states, “For as in Adam all die, so in Christ all will be made alive”.
No Greater Compromise Revelation 22:9 (NIV) tells of the attitude of those sent from God and yet they are not God, “But he said to me, ‘Don't do that! I am a fellow servant with you and with your fellow prophets and with all who keep the words of this scroll. Worship God!” Consistency in the Bible is always the idea. The word confirms itself. We must look at the instruction for our relationship, the Bible, as a whole. Calvin does this as he offers the mindset that Jesus can save. Modalism compromises that idea, even if only accidentally. Noting Jesus has a purpose of distinction and yet returns to the Father does not solidify salvation. Heavenly beings that are in the presence of the spirit realm can turn on the Father. Wood, (2016) writes, “Most commentators, ancient and modern, have treated the problem of the fall of the devil as a problem about the nature of free choice” (p. 225). Considering that as the understanding, we can say that Jesus can return to the Father and change. The author further explains, “On this telling, Satan's sin is simply a free choice against God, and once we have explained how that choice counts as both free and morally significant, there is nothing left to explain” (Wood, 2016, p. 225). The guarantee and our hope in Christ is that He is the Father and the Holy Spirit confirms it for us without compromise. The truth in the Spirit makes them work wholly together. God being a solid triune deity is the only way we can assure our salvation.
p. 500). Here we will explore some major differences.
Calvinism Position
First is Calvinism, which derives its name from the main author of its teachings, John Calvin.
He often refers to the Old and New Testaments in support of Christ’s eternal deity (Letham, 2004, p. 255). Letham further explains, “The deity of both the son and the Spirit is the same as that of the Father, he insists” (p. 255). Understanding this idea gives way to understand Calvinism is the belief there never is gradation in the Godhead or any other part of the Trinity (Letham, 2004, p. 255).
This is why Jesus will return the Kingdom back to God via relinquishing a human governorship as it now back to a glorious divinity (Letham, 2004, p. 255). God of himself is the stance of Calvinism asserting the notion that the Son, Jesus the Christ, is God and thus the originator of His own deity (p. 256). Letham further clarifies, “On the premise of the orthodox Trinitarian teaching that God is one and indivisible, it follow that all three persons share in the one identical and undivided being of God (p. 257).
The third person of the Trinity, the Holy Spirit, or the Comforter is also a word we use to declare part of the office of the Christ. Calvinism supports this claim and teaches Christ still performs this activity through the Holy Spirit (Letham, 2004, p. 263). Calvinism asserts that the interconnectedness of the Trinity sharing complete roles and equal roles in one being of God (Letham, 2004, p. …show more content…
264).
Modalism the Opposition
Modalism appears from the teachings of Tertullian, with different ideas than John Calvin. However, sometimes, John Calvin quotes this predecessor of his teachings (Letham, 2004, p. 264). Modalism understands the Trinity to contain two lesser beings than the Godhead; those are the Son and the Holy Spirit (Letham, 2004, p. 97). This claim is contrary to what seats itself in a man who can provide salvation to everyone; Jesus needs to be a deity. Here as such, the Holy Spirit and the Son are only temporary manifestations of the one true God, which identifies what we call Modalism (Letham, 2004, p. 97). Letham (2004) writes, “Tertullian directs his energies to asserting the distinctions of the Father, the Son, and the Holy Spirit” (p. 97). Modalism signifies the belief similar to the Apostle’s Creed; asserting the sanctification of the faith for those who believe in the three parts of the Trinity” (Letham, 2004, p. 98).
Letham (2004) further clarifies, “The Trinity does not subvert the monarchy (single rule)” of God (p. 98). Letham then argues that the father, having the power, can give a son ruler ship power (Letham, 2004, p. 98). However, the author further states, “The Son is second to the Father, while the Spirit is third from the Father and the Son” (Letham, 2004, p. 99).Tertullian believes that God did not have His son with Him only a thought of Him (Letham, 2004, p. 99). Modalism is a claim that the Sunlight is first and the ray from it is one with it however, it is only in purpose not truly different but certainly a distinction (Letham, 2004, p. 101)
Rebutting Opponent Facts
Packer (1993) emphasizes, “The New Testament looks on to ‘the day of judgment,’ ‘the day of wrath,’ ‘the wrath to come.’ And proclaims Jesus, the divine Savior as the divinely appointed Judge” (p. 140). Modalism believes that a person of the Trinity does not carry the same weight as the others. This is to mean in importance. How can the Son give Himself, as a ray of light, the final judgment over people? Calvinism clearly announces in opposition that the Son is the deity we know as God. John 14:9 (NIV) illuminates, “Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'?” telling His identity is not separate from the Father.
If the Son is a lesser being, as Modalism idea emits, that suggest the Son orders the Holy Spirit to come as He returns to the Godhead.
That is contrary to the power they all possess as one triune being. They are one in concept and activity. Packer (1993) asserts, “The first is that he is king-absolute monarch of the universe, ordering all of its affairs, working out his will in all that happens within it” (p. 108). God is not making new decisions, as He is continual. He initiates time, Genesis 1:1 (NIV) states, “In the beginning God created the heavens and the earth”. Further, Genesis offers the completeness of God’s presentation to us saying, “Let us make mankind…” (Genesis 1:26, NIV). God did not have a notion or thought of Jesus and the Holy Spirit. They are active before our understanding of creation, meaning before time
begins. Dying on the cross after performing miracle after miracle, Jesus solidifies, upon His resurrection, a glowing contradiction to Modalistic beliefs. Letham (2004) writes, “...for we cannot rely on him if what he disclosed of himself in Jesus Christ des not truly reflect who he is eternally” (p. 109). This certainly means if the character of Christ does not have eternal power, who then are we saying is saving the Christian. First Corinthians 15:22 (NIV) states, “For as in Adam all die, so in Christ all will be made alive”.
No Greater Compromise Revelation 22:9 (NIV) tells of the attitude of those sent from God and yet they are not God, “But he said to me, ‘Don't do that! I am a fellow servant with you and with your fellow prophets and with all who keep the words of this scroll. Worship God!” Consistency in the Bible is always the idea. The word confirms itself. We must look at the instruction for our relationship, the Bible, as a whole. Calvin does this as he offers the mindset that Jesus can save. Modalism compromises that idea, even if only accidentally. Noting Jesus has a purpose of distinction and yet returns to the Father does not solidify salvation. Heavenly beings that are in the presence of the spirit realm can turn on the Father. Wood, (2016) writes, “Most commentators, ancient and modern, have treated the problem of the fall of the devil as a problem about the nature of free choice” (p. 225). Considering that as the understanding, we can say that Jesus can return to the Father and change. The author further explains, “On this telling, Satan's sin is simply a free choice against God, and once we have explained how that choice counts as both free and morally significant, there is nothing left to explain” (Wood, 2016, p. 225). The guarantee and our hope in Christ is that He is the Father and the Holy Spirit confirms it for us without compromise. The truth in the Spirit makes them work wholly together. God being a solid triune deity is the only way we can assure our salvation.