By T. W. Parker

The ideas and terminology in the Nicene Creed, written around 325, developed about 200 years earlier. Also, the language used in the Creed is Greek and can be found in the days of Irenaeus. Moreover, Tertullian developed terms used in the creed, such as Trinity. Origen is the first church father to discuss the Trinity regarding hypostasis. As a result, philosophical language took on an increasing role in the ancient church due to the passing of the apostles. This week will discuss these topics, why they were essential to the church then, and why they are vital now.      

The language found in the Nicene Creed as early as Irenaeus:

The official Language of the world during the early church was Greek. However, Latin was the official Language of Rome, and Irenaeus writings were in Greek. moreover, this is important because Irenaeus distinguishes the three entities of God in their eternal unity. For this reason, according to the author of The Story of Christian Theology concerning the Nicene Creed, “the compound word homoousios—made up of the Greek words for “one” and “substance”—was accepted by the majority of bishops to describe the relationship of the Son of God to the Father.” (Olson 1999, 154). Likewise, Origen, the theologian and philosopher treatise of On First Principles, adopted the terms Father, Son, and Holy Spirit using platonic Language.   

The terms that Tertullian and Origen developed:

In addition, the terms that both Tertullian and Origen developed helped shape how the Nicaea Creed was written. Tertullian, for example, made the distinction between the Trinity and the three persons, which he called the three persons the substance and the power. Tertullian also referred to the Trinity as the form and aspect of the Godhead. The author of the book Tertullian penned, “Contributions combined with his linguistic genius and creativity produced the technical vocabulary of later Latin theology. Words like Trinity, substance, person, sacrament, merit, and so on, received their later significance from his usage.” (Ferguson 2009, 313).         

The theologian Origen also used homoouisos, autotheos, dunamis, and logikoi. Further, according to Ramelli, “Origen clarifies how it is that the Father and the Son are two and distinct from one another, but at the same time, they are one God.” (Ramelli 2011, 306). In addition, Origen received his knowledge from the apostolic Scriptures, the first five books of Moses, and terms such as the Trinity, which were in the gospel of John. The words of John 1:1-2 tell the story of how the “Word” became flesh and already existed. Hence, God’s “Word” in the (OT) is His powerful self-expression in creation, revelation, and salvation. Likewise, God’s Son, Jesus Christ, personifies that “Word” as God’s ultimate self-disclosure. 

Why did Philosophical language take on an increasing role in the ancient Church? 

Philosophical language took on an increasing role in the early ancient church because, after the apostles, there was a void in church leadership and no one to go to for sound doctrine. However, bishops, who only had authority in their area, were the highest officials remaining in the church. Consequently, in the second century and later, the bishops came together to talk about church doctrine. As a result, philosophical theology replaced revelation. As Olson wrote, “They were men who attempted to defend Christianity in its infancy against misunderstanding and persecution and often integrated it with a Greek philosophical perspective.” (Olson 1999, 26).  

Indeed, without the apostles, the church was attacked by those who would teach false doctrines. They had to deal with those who would misrepresent the Word of God themselves. The apostles, like John, would warn the church not to listen to deceivers; he said, “Anyone who runs ahead and does not continue in the teaching of Christ does not have God.” (2 John 1:11, NIV). Likewise, Paul in his letter to the Colossians said, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.” (Col 2:8). For this reason, philosophy of men is worthless because it derives from human speculation in this present evil age and does not transmit divine wisdom. As a result, all Christ-less teaching is hollow at its core, no matter how high-sounding. It is what Jesus, and the apostles taught that the church was missing!

Bibliography 

Ferguson, Everett. “Tertullian.” Expository Times 120, no. 7 (2009): 313-321. 

Olson Roger E. The Story of Christian Theology: Twenty Centuries of Tradition & Reform. Downer Grove, IL: InterVarsity Press, 1999. 

Ramelli, Ilaria L. E. “Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of ‘Hypostasis.’” The Harvard Theological Review 105, no. 3 (2012): 302-350.