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Doctrinal Statement
/Theology Proper/
of
Jason Button
April 17, 2002 \\ Theology Proper – The Doctrine of God
*The Existence of God*
Because I believe that the Holy Scriptures are God’s only and final written Rev. of Himself to man, I have presupposed that God exists.
More specifically, this presupposition is based on the Bible’s own presupposition that God exists (Gen.
1:1; Jn. 1:1; 1 Thess.
1:9; notice also the multiple and naturally expressed statements throughout the Scriptures such as “and God said,” “and God [did],” all assuming the existence of God).
The Scriptures declare that “the natural man receives not the things of God” because they are spiritual and must be spiritually discerned (1 Cor.
2:14).
Although it is declared in Rom.
2:14-15 that the law of God is written in every man’s heart, the presupposition of the existence of God is based upon faith.
There are many logical arguments to prove the existence of God such as /A Priori/, /Ontological/, /Cosmological/ (or /A Posteriori/), /Teleological/, /Moral/, /Historical/, and the /Scriptural /arguments.
Although all of these arguments present some truth I do not believe that any are full proof.
This is so because all arguments begin with a fundamental presupposition.
If anyone is able to disagree with my fundamental presupposition then the argument is without weight.
Thus, I believe that the presuppositional method of apologetics answers these arguments the best.
*The Nature of God*
*/ /*
*/The Divine Trinity/*
Although the word /trinity/ is not explicitly stated in the Scriptures all of the elements of the doctrine are explicitly taught in the Scriptures.
The term means “three in one, or the one which is three, and the three which are one.”
It expresses the singular Essence of God eternally subsisting as three Persons, namely, the Father, the Son, and the Holy Spirit (Matt.
28:19).
I believe that there is ample Scripture evidence for a plurality of persons in the singular Godhead.
1.
The use of the plural pronoun with regard to God (Gen.
1:26, 27; 3:22).
2. The juxtaposition of titles for God which differentiate God in one sense from God in another (Ps.
45:6-7 — Heb.
1:8; Ps. 110:1 — Matt.
22:41-45).
Also, when one Person mentions another (Is.
48:16; 61:1; 63:9-10: Zechariah 2:10-11).
3. The Angel of the LORD (Mal’ak Yahweh) identified as God yet differentiated from God (Gen.
16:7-13; 18:1-21; 19:1-28; Mal.
3:1).
4. The Word or Wisdom of God personified (Ps.
33:4, 6; Prov.
8:12-31; Ps. 107:20; also notice the reference to the personification of God’s Spirit in Is. 63:10).
5. The Trinitarian involvement in the baptism of Jesus (Matt.
3:16-17).
Note also the Trinitarian form instituted by Christ in the baptism of all believers (Matt.
28:19).
6.
Other places where all three persons of the Godhead are noted together (Lk.
1:35; 2 Cor.
13:13; 1 Jn.
5:7).
I believe that there is only one true and living God (/Unity of Singularity/ – Ex. 20:2-3; Deut.
4:35, 39; Is. 45:6, 21; 1 Cor.
8:4-6; 1 Tim.
2:5; Jas.
2:19) who is eternally and immutably indivisible (/Unity of Simplicity – /Deut.
6:4; Eph.
4:6).
I believe that the Father, the Son, and the Holy Spirit are not three Gods, but three persons, consubstantial, coeternal, and coequal (1 Cor.
8:6, “there is but one God, the Father;” Jn. 1:1-3, “the Word was with God, and the Word was deity;” Acts 5:3-5, “to the Holy Spirit…to God.”).
I believe that the Father, the Son, and the Holy Spirit are each really, truly and eternally distinct Persons according to their incommunicable properties.
The Father is God (Matt.
11:25; Mk. 14:36; Jn. 4:23; 6:27; 11:41; 17:11; 20:17; 1 Cor.
8:6; Gal.
1:1; Eph.
4:6; 1 Pet.
1:2).
The Father is of none neither begotten nor proceeding, but is the cause, origin, and beginning of all things visible and invisible.
To the Father are ascribed the names (1 Cor.
8:6; Gal.
1:1, 3; Phil.
2:11; 1 Pet.
1:2; 2 Pet.
1:17), attributes (see the list of attributes which follows), works (Creation, Gen. 1; Jn. 3:16; etc.), and worship (Ex.
20:1-5; Deut.
6:13; Jn. 4:24; Phil.
3:3; Rev. 19:10; 22:9) which are proper to God alone.
The Father, in order, it the first person of the Holy Trinity.
The Son is God (Matt.
3:17; 16:16; Mk. 2:5; Lk. 1:35; Jn. 1:1; 5:18; 10:30; 17:5; 20:28; Rom.
9:5; Phil.
2:6; Col. 2:9; Tit.
2:13; Heb.
1:2-3; 1 Jn.
5:20).
To the Son are ascribed the names (Is.
6:3, 5, 8 compared with Jn. 12:41; 1 Jn.
5:20), attributes (Holiness, 2 Cor.
5:21; Eternity, Is. 53:8; Micah 5:2; Jn. 1:1-3; 8:58; Life, Jn. 1:4; Immutability, Heb.
13:8; Omniscience, Jn. 16:30; Omnipresence, Matt.
28:20), works (Creation, Jn. 1:3; Rev.; Raising the dead, Jn. 5:27-29; Judgment, Matt.
25:31-46; etc.), and worship (Receipt of Prayers, Adoration, Worship, Ps. 2:11-12; Jn. 14:14; 5:28; Phil.
2:10-11), which are proper to God alone.
The Son is the Word, Wisdom, and Image of the Father, and, in order, is the second person of the Holy Trinity.
The Holy Spirit is God (Gen.
4:6; Ps. 139:7; Is. 48:16; 61:1; Acts 5:3-4; 28:25; 1 Cor.
3:16; 6:19).
The Holy Spirit is the eternal power and might, proceeding from the Father (Ps.
33:6, 17; Jn. 14:16) and the Son (Jn.
15:26; Gal.
4:6; Rom.
8:9).
To the Holy Spirit are ascribed the name (Acts 5:3-4), attributes (1 Cor.
2:10, 11), works (Creation, Gen. 1:2; Rev.; etc.), and worship (2 Cor.
13:14), which are proper to God alone.
The Holy Spirit, in order, is the third person of the Holy Trinity.
I, while recognizing the mystery that permeates this doctrine, believe by means of the word of God that all of these elements together form the doctrine of the Holy Trinity.
*/The Divine Attributes/*
I believe that a divine attribute is something revealed by God and not determined by the imagination of the creature (see Ps. 50:21).
I also believe that the divinely revealed attributes qualify and clarify man’s understanding of the nature and being of God.
Furthermore, I believe that the finite mind cannot encompass the fullness of the Godhead; He is an incomprehensible God (Job 5:9; 11:7-9; 26:14; 33:12-14; 36:26; 37:5, 23; Ps. 145:3; Eccles.
3:11; 11:5; Is. 40:18, 28; 55:8-9; Rom.
11:33-34; 1 Cor.
2:16; Deut.
29:29).
However, I believe that God has desired to be known of His creatures (Jn.
1:18; 17:3; see also Ps. 113:4-5, “Who humbles Himself to behold /The things that are /in heaven and in the earth.”)
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