The Extradimensional Nature of God
by Rich Deem
IntroductionGod can simultaneously hear and answer all the prayers that all people pray at all times. Not only that, but he can see all actions of all individuals - even those whose actions are done behind closed doors. Is this just wishful Christian thinking or is this possible within the framework of any possible existence?
How Can God Do That?
Christianity makes some rather remarkable claims about the abilities of God. From a human perspective, the idea that any being can do these kinds of actions seems preposterous. However, since God is "outside of the box," we need to think outside the box.
Rich Deem
Existing outside the boxThere is much evidence from both the Bible and from science that demonstrates God must exist and operate in dimensions of space and time other than those to which we are confined. God could not have created the universe if He were only a part of it. The Bible says the universe cannot contain Him (1).
According to particle physics and relativity, at least ten dimensions of space existed at the creation of the universe (2). Three of these dimensions (plus time) formed the space-time manifold that we can directly observe. The other six of these dimensions exist within the universe as incredibly compact dimensions of space. God must be able to operate in all of those ten dimensions plus more in order to have created the universe. A verse from the book of Hebrews suggests God created the universe out of some of the dimensions of space and time which are not visible to us (3).
The God of the Bible is invisible and cannot be seen except if He reveals Himself to us in a three-dimensional form that we can see. A being which exists in dimensions beyond our three spatial dimensions would be invisible to creatures (us) that can only exist in the confines of our universe (4).
Acting outside of timeThe God of the Bible is described as omnipotent. If God were confined to three dimensions of space and one dimension of time, then He could be in only one place at one time. The God of the Bible is described as knowing all that we do (5). We can hide nothing from God. A three-dimensional God would not have the ability to see through walls (Can you?) and could not know what happens outside of his sight.
Stephen Hawking, George Ellis, and Roger Penrose extended the equations for general relativity to include space and time (6). Not only space, but also time has a beginning - at the moment of creation. Studies in particle physics have shown that our dimension of time is really only half a dimension, since time can only move forward (7) (forget the time travel movies - this is scientifically impossible). If God existed in only one dimension of time, then He would have had to have been created at one point. The Bible says God was not created, but has existed from eternity past to eternity future. The Bible also suggests God created time and was acting before time began (8), confirming that God exists in at least two dimensions of time. In addition, the Bible states God can compress or expand our time line (9), based upon what He wants to do. For God to turn a day into 1000 years and 1000 years into a day requires that He exist in at least two dimensions of time.
A three dimensional God would be unable to hear all of our prayers, since He could not be everywhere at once (10). In addition, a three dimensional God could not perform any of the signs and miracles of the Bible, since He would be confined to the laws of physics of our three-dimensional universe, which make no allowance for miracles.
God modelWe cannot visualize a God who exists in dimensions beyond our own, but we can look at a model of a universe in which there are fewer dimensions than ours and extrapolate to that of an extradimensional God.
Imagine we are the observers of a universe which contains only two dimensions of space and one dimension of time. All things in this universe exist in a single plane (i.e., everything is flat). We observe this two dimensional universe from a three dimensional universe, and therefore, have one dimension more than the creatures that live in this two dimensional universe.
Mr. & Mrs. FlatFor this demonstration, we are pretending this page (or monitor image) is part of the universe of Mr. and Mrs. Flat. The Flat family are confined to the plane of this page and can only move within this plane. They can neither see nor interact with any part of the third dimension of a three-dimensional world.
Whenever Mr. Flat looks at Mrs. Flat, he sees only one side of her at a time. In this two-dimensional universe, she appears to him as a line segment. In order to see all of Mrs. Flat, Mr. Flat must walk all the way around his wife. From each angle, Mr. Flat will see only one or two line segments of differing lengths which compose Mrs. Flat. A complete picture of Mrs. Flat can only be formed in the mind of Mr. Flat. However, we, as observers from a three-dimensional universe can see the entirety of Mrs. Flat at one time. Not only can we see all of Mrs. Flat, but all of Mr. Flat at one instant in time. We can even see inside Mrs. Flat, something that Mr. Flat could never see, unless he were to cut her open. Likewise, God, with only one extra dimension, can simultaneously see all sides and the insides of each one of us (11).
Mrs. Flat wants to have a moment to herself, so she goes into a room and locks the door. Mr. Flat cannot see her, because she is surrounded by four walls. However, we are able to see her, because her walls do not extend into the third dimension of our universe. Likewise, an extradimensional God can see us at all times, even if we try to hide behind our three dimensional walls.
A god who is not extradimensional would not be able to observe us at all times, as stated in the Bible.
I would like to extend this model to describe a three-dimensional god in this two-dimensional universe. For simplicity, we will describe this god as a cube. This god, being three-dimensional, can choose to interact with the two-dimensional universe or not. This cube god decides to reveal himself to Mr. and Mrs. Flat, as well as their friend, Mr. Level in this two-dimensional universe. The cube god places himself above the plane of the two-dimensional universe directly in front of Mrs. Flat and extends a corner of his cube into the plane of the two-dimensional universe. Mrs. Flat sees this revelation of her god as a point. Next, the cube god places himself above the plane of the two dimensional universe directly in front of Mr. Flat and extends the intersection of two sides of his cube into the plane of the two dimensional universe. Mr. Flat sees this revelation of his god as a line segment. Then, the cube god places himself above the plane of the two dimensional universe directly in front of Mr. Level and extends an entire side into the plane of the two dimensional universe. Mr. Level sees this revelation of his god as a square.
Three views of cube god: Mrs. Flat Mr. Flat Mr. Level
All three get together and talk about their experiences seeing their god. Mrs. Flat insists her god is a point. Mr. Flat says his god is a line, and Mr. Level states his god is a square. Even though there is only one cube god, they come to the conclusion that there are three gods, because the god each saw appeared differently to each person in their two-dimensional world. Therefore a god that exhibits extra dimensions, when described in a lesser dimensional universe would seem to represent more than one entity. Likewise, our God, who must exist and operate in dimensions beyond our understanding, exists as a Trinity (God, the Father, God, the Son, and God, the Holy Spirit), although He is one God.
Conclusion The Bible says that God exists outside the dimensions of this universe, creating both the spatial and temporal dimensions under which it operates. The God model described above shows that such an entity can see and interact with everything that happens in a lesser dimensional universe, such as ours. Not only can He interact anywhere within such a universe, but He can act at any time - past, present or future - during the history of that universe. God never runs out-of-time or is limited by it. God truly is amazing, and His abilities probably extend far beyond what has been described here.
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References Behold, heaven and the highest heavens cannot contain Thee... (1 Kings 8:27)
The Almighty is beyond our reach. (Job 37:23)
Glanz, J. 1997. Strings Unknot Problems in Particle Theory, Black Holes. Science 276:1969-1970.
Kestenbaum, D. 1998. Practical Tests for an 'Untestable' Theory of Everything? Science 281:758-759.
The universe was formed at God's command, so that what was seen was not made out of what was visible. (Hebrews 11:3)
But He said, "You cannot see My face, for no man can see Me and live!" (Exodus 33:20)
When He passes me I cannot see Him. When He goes by, I cannot perceive Him (Job 9:11)
The Almighty is beyond our reach (Job 37:23)
No man has seen God at any time... (John 1:18)
No man has seen the Father... (John 6:46)
And He is the image of the invisible God, the first-born of all creation. (Colossians 1:15)
Now to the King eternal, immortal, invisible, the only God... (1 Timothy 1:17)
God... whom no man has seen or can see... (1 Timothy 6:16) ...Him who is unseen. (Hebrews 11:27)
Then hear Thou in heaven Thy dwelling place, and forgive and act and render to each according to all his ways, whose heart Thou knowest, for Thou alone dost know the hearts of all the sons of men, (1 Kings 8:39)
"As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the Lord searches all hearts, and understands every intent of the thoughts." (1 Chronicles 28:9)
For His eyes are upon the ways of a man, And He sees all his steps. There is no darkness or deep shadow where the workers of iniquity may hide themselves. (Job 34:21-22)
Then Job answered the LORD, and said, "I know that Thou canst do all things, And that no purpose of Thine can be thwarted." (Job 42:1-2) Then the Spirit of the LORD fell upon me, and He said to me, "Say, `Thus says the LORD, So you think, house of Israel, for I know your thoughts.'" (Ezekiel 11:5)
"The conclusion of this lecture is that the universe has not existed forever. Rather, the universe, and time itself, had a beginning in the Big Bang, about 15 billion years ago." Stephen Hawking The Beginning of Time.
Penrose, R. 1966. An analysis of the structure of space-time. Adams Prize Essay, Cambridge University.
Hawking, S.W. 1966. Singularities and the Geometry of space-time. Adams Prize Essay, Cambridge University.
Hawking, S.W. and G.F.R. Ellis. 1968. The cosmic black-body radiation and the existence of singularities in our universe. Astrophysical Journal 152: 25-36.
Hawking, S.W. and R. Penrose. 1970. The singularities of gravitational collapse and cosmology. Proceedings of the Royal Society of London. Series A: 529-548.
1998. Particle decays reveal arrow of time. Science 282: 602-603.
No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began. (1 Corinthians 2:7)
This grace was given us in Christ Jesus before the beginning of time (2 Timothy 1:9)
The hope of eternal life, which God... promised before the beginning of time (Titus 1:2)
To the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen. (Jude 1:25)
But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. (2 Peter 3:8)
For a thousand years in Thy sight are like yesterday when it passes by, or as a watch in the night. (Psalms 90:4)
O Thou who dost hear prayer, To Thee all men come. (Psalms 65:2)
"And all things you ask in prayer, believing, you shall receive." (Matthew 21:22)
"Can a man hide himself in hiding places So I do not see him?" declares the LORD. "Do I not fill the heavens and the earth?" declares the LORD. (Jeremiah 23:24)
Tuesday, February 10, 2009
Monday, February 9, 2009
John Wesley On The Trinity
The Sermons of John Wesley
John Wesley (1703-1791) founded Methodism. A prolific writer, he printed several volumes of his sermons during his lifetime. The published sermons either were rewritten from ones that he had preached or were written specifically for print.
On the Trinity
By John Wesley
Sermon 55
(text from the 1872 edition - Thomas Jackson, editor)
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There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one. 1 John 5:7
ADVERTISEMENT
Some days since I was desired to preach on this text. I did so yesterday morning. In the afternoon I was pressed to write down and print my sermon, if possible, before I left Cork. I have wrote it this morning; but I must beg the reader to make allowance for the disadvantages I am under; as I have not here any books to consult, nor indeed any time to consult them.
Cork, May 8, 1775.
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1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and, on the other hand, persons may be truly religious, who hold many wrong opinions. Can any one possibly doubt of this, while there are Romanists in the world? For who can deny, not only that many of them formerly have been truly religious, as Thomas a Kempis, Gregory Lopez, and the Marquis de Renty; but that many of them, even at this day, are real inward Christians? And yet what a heap of erroneous opinions do they hold, delivered by tradition from their fathers! Nay, who can doubt of it while there are Calvinists in the world, -- assertors of absolute predestination? For who will dare to affirm that none of these are truly religious men? Not only many of them in the last century were burning and shining lights, but many of them are now real Christians, loving God and all mankind. And yet what are all the absurd opinions of all the Romanists in the world, compared to that one, that the God of love, the wise, just, merciful Father of the spirits of all flesh, has, from all eternity, fixed an absolute, unchangeable, irresistible, decree, that part of all mankind shall be saved, do what they will; and the rest damned, do what they can!
2. Hence, we cannot but infer, that there are ten thousand mistakes which may consist with real religion; with regard to which every candid, considerate man will think and let think. But there are some truths more important than others. It seems there are some which are of deep importance. I do not term them fundamental truths; because that is an ambiguous word: And hence there have been so many warm disputes about the number of fundamentals. But surely there are some which it nearly concerns us to know, as having a close connexion with vital religion. And doubtless we may rank among these that contained in the words above cited: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."
3. I do not mean that it is of importance to believe this or that explication of these words. I know not that any well judging man would attempt to explain them at all. One of the best tracts which that great man, Dean Swift, ever wrote, was his Sermon upon the Trinity. Herein he shows, that all who endeavored to explain it at all, have utterly lost their way; have, above all other persons hurt the cause which they intended to promote; having only, as Job speaks, "darkened counsel by words without knowledge." It was in an evil hour that these explainers began their fruitless work I insist upon no explication at all; no, not even on the best I ever saw; I mean, that which is given us in the creed commonly ascribed to Athanasius. I am far from saying, he who does not assent to this shall without doubt perish everlastingly." For the sake of that and another clause, I, for some time, scrupled subscribing to that creed; till I considered (1.) That these sentences only relate to wilful, not involuntary, unbelievers; to those who, having all the means of knowing the truth, nevertheless obstinately reject it: (2.) that they relate only to the substance of the doctrine there delivered; not the philosophical illustrations of it.
4. I dare not insist upon any one's using the word Trinity, or Person. I use them myself without any scruple, because I know of none better: But if any man has any scruple concerning them, who shall constrain him to use them? I cannot: Much less would I burn a man alive, and that with moist, green wood, for saying, "Though I believe the Father is God, the Son is God, and the Holy Ghost is God; yet I scruple using the words Trinity and Persons, because I do not find those terms in the Bible." These are the words which merciful John Calvin cites as wrote by Servitus in a letter to himself. I would insist only on the direct words, unexplained, just as they lie in the text: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."
5. "As they lie in the text :" -- but here arises a question: Is that text genuine? Was it originally written by the Apostle, or inserted in later ages? Many have doubted of this; and, in particular, the great light of the Christian church, lately removed to the Church above, Bengelius, -- the most pious, the most judicious, and the most laborious, of all the modern Commentators on the New Testament. For some time he stood in doubt of its authenticity, because it is wanting in many of the ancient copies. But his doubts were removed by three considerations: (1.) That though it is wanting in many copies, yet it is found in more; and those copies of the greatest authority: -- ( 2.) That it is cited by a whole gain of ancient writers, from the time of St. John to that of Constantine. This argument is conclusive: For they could not have cited it, had it not been in the sacred canon: -- (3.) That we can easily account for its being, after that time, wanting in many copies, when we remember that Constantine's successor was a zealous Arian, who used every means to promote his bad cause, to spread Arianism throughout the empire; in particular the erasing this text out of as many copies as fell into his hands. And he so far prevailed, that the age in which he lived is commonly styled, Seculum Aranium, -- "the Arian age;" there being then only one eminent man who opposed him at the peril of his life. So that it was a proverb, Athanasius contra mundum: "Athanasius against the world."
6. But it is objected: "Whatever becomes of the text, we cannot believe what we cannot comprehend. When, therefore, you require us to believe mysteries, we pray you to have us excused."
Here is a two-fold mistake: (1.) We do not require you to believe any mystery in this; whereas; you suppose the contrary. But, (2.) You do already believe many things which you cannot comprehend.
7. To begin with the latter: You do already believe many things which you cannot comprehend. For you believe there is a sun over your head. But whether he stands still in the midst of his system, or not only revolves on his own axis, but rejoiceth as a giant to run his course; you cannot comprehend either one or the other: How he moves, or how he rests. By what power, what natural, mechanical power, is he upheld in the fluid either? You cannot deny the fact: Yet you cannot account for it, so as you satisfy any rational inquirer. You may indeed give us the hypothesis of Ptolemy, Tycho Brahe, Copernicus, and twenty more. I have read them over and over: I am sick of them; I care not three straws for them all.
Each new solution but once more affords
New change of terms, and scaffolding of words:
In other garb my question I receive,
And take my doubt the very same I gave.
Still I insist, the fact you believe, you cannot deny; but the manner you cannot comprehend.
8. You believe there is such a thing as light, whether flowing from the sun, or any other luminous body; but you cannot comprehend either its nature. or the manner wherein it flows. How does it move from Jupiter to the earth in eight minutes; two hundred thousand miles in a moment? How do the rays of the candle, brought into the room, instantly disperse into every corner? Again: Here are three candles, yet there is but one light. I explain this, and I will explain the Three-One God.
9. You believe there is such a thing as air. It both covers you as a garment, and,
Wide interfused,
Embraces round this florid earth.
But can you comprehend how? Can you give me a satisfactory account of its nature, or the cause of its properties? Think only of one, its elasticity: Can you account for this? It may be owing to electric fire attached to each particle of it; it may not; and neither you nor I can tell. But if we will not breathe it till we can comprehend it, our life is very near its period.
10. You believe there is such a thing as earth. Here you fix your foot upon it: You are supported by it. But do you comprehend what it is that supports the earth? "O, an elephant", says a Malabarian philosopher "and a bull supports him." But what supports the bull? The Indian and the Briton are equally at a loss for an answer. We know it is God that "spreadeth the north over the empty space, and hangeth the earth upon nothing." This is the fact. But how? Who can account for this? Perhaps angelic but not human creatures.
I know what is plausibly said concerning the powers of projection and attraction. But spin as fine as we can, matter of fact sweeps away our cobweb hypothesis. Connect the force of projection and attraction how you can, they will never produce a circular motion. The moment the projected steel comes within the attraction of the magnet, it does not form a curve, but drops down.
11. You believe you have a soul. "Hold there," says the Doctor; [Dr. Bl__r, in his late tract.] I believe no such thing. "If you have an immaterial soul so have the brutes too." I will not quarrel with any that think they have; nay, I wish he could prove it: And surely I would rather allow them souls, than I would give up my own. In this I cordially concur in the sentiment of the honest Heathen. Si erro, libenter erro; et me redargui valde recusem. "If I err, I err willingly; and I vehemently refuse to be convinced of it." And I trust most of those who do not belie a Trinity are of the same mind. Permit me then to go on. You believe you have a soul connected with this house of clay. But can you comprehend how? What are the ties that unite the heavenly flame with the earthly clod? You understand just nothing of the matter. So it is; but how none can tell.
12. You surely believe you have a body, together with your soul, and that each is dependent on the other. Run only a thorn into your hand; immediately pain is felt in your soul. On the other side is shame felt in your soul? Instantly a blush overspreads your cheek. Does the soul feel fear or violent anger? Presently the body trembles. These also are facts which you cannot deny; nor can you account for them.
13. I bring but one instance more: At the command of your soul, your hand is lifted up. But who is able to account for this? For the connexion between the act of the mind, and the outward actions? Nay, who can account for muscular motion at all; in any instance of it whatever? When one of the most ingenious Physicians in England had finished his lecture upon that head, he added, "Now, gentlemen, I have told you all the discoveries of our enlightened age; and now, if you understand one jot of the matter, you understand more than I do." The short of the matter is this: Those who will not believe anything but what they can comprehend, must not believe that there is a sun in the firmament; that there is light shining around them; that there is air, though it encompasses them on every side; that there is any earth, though they stand upon it. They must not believe they have a soul; no, nor that they have a body.
14. But, secondly, as strange as it may seem. in requiring you to believe, "there arr three that bear record in heaven the Father, the Word, and the Holy Ghost: And these three are one;" you are not required to believe any mystery. Nay, that, great and good man, Dr. Peter Browne, sometime Bishop of Cork, has proved at large that the Bible does not require you to believe any mystery at all. The Bible barely requires you to believe such facts; not the manner of them. Now the mystery does not lie in the fact, but altogether in the manner.
For instance: "God said, let there be light: And there was light." I believe it: I believe the plain fact: There is no mystery at all in this. The mystery lies in the manner of it. But of this I believe nothing at all; nor does God require it of me.
Again: "The Word was made flesh." I Believe this fact also. There is no mystery in it; but as to the manner how he was made flesh, wherein the mystery lies, I know nothing about it; I believe nothing about it: It is no more the object of my faith, than it is of my understanding.
15. To apply this to the case before us: "There are three that bear record in heaven: And these three are One." I believe this fact also, (if I may use the expression,) that God is Three and One. But the manner how I do not comprehend and I do not believe it. Now in this, in the manner, lies the mystery; and so it may; I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this, the manner, he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed.
16. This is a point much to be observed. There are many things "which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive." Part of these God Hath "revealed to us by his Spirit:" -- "Revealed;" that is, unveiled, uncovered: That part he requires us to believe. Part of them he has not revealed: That we need not, and indeed cannot, believe: It is far above, out of our sight.
Now, where is the wisdom of rejecting what is revealed, because we do not understand what is not revealed? Of denying the fact which God has unveiled, because we cannot see the manner, which is veiled still?
17. Especially when we consider that what God has been pleased to reveal upon his head, is far from being a point of indifference, is a truth of the last importance. It enters into the very heart of Christianity: It lies at the heart of all vital religion.
Unless these Three are One, how can "all men honour the Son, even as they honour the Father?" "I know not what to do," says Socinus in a letter to his friend, "with my untoward followers: They will not worship Jesus Christ. I tell them it is written, 'Let all the angels of God worship him.' They answer, However that be, if he is not God, we dare not worship him. For 'it is written, Thou shalt worship the lord thy God, and him only shalt thou serve.' "
But the thing, which I here particularly mean is this: The knowledge of the Three-One God is interwoven with all true Christian faith; with all vital religion.
I do not say that every real Christian can say with the Marquis de Renty, "I bear about with me continually an experimental verity, and a plenitude of the presence of the ever-blessed Trinity."I apprehend this is not the experience of babes," but, rather, "fathers in Christ."
But I know not how any one can be a Christian believer till he "hath," as St. John speaks, "the witness in himself;" till "the Spirit of God witnesses with his spirit, that he is a child of God;" that is, in effect, till God the holy Ghost witnesses that God the Father has accepted him through the merits of God the Son: And, having this witness, he honours the Son, and the blessed Spirit, "even as he honours the Father."
18. Not that every Christian believer adverts to this; perhaps, at first, not one in twenty: But if you ask any of them a few questions, you will easily find it is implied in what he believes. Therefore, I do not see how it is possible for any to have vital religion who denies that these Three are one. And all my hope for them is, not that they will he saved during their unbelief, (unless on the footing of honest Heathens, upon the plea of invincible ignorance,) but that God, before they go hence, "will bring them to the knowledge of the truth."
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Acknowledgements
[Edited by David R. Leonard, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.] The text for John Wesley's sermons originally came from the Christian Classics Ethereal Library.
John Wesley (1703-1791) founded Methodism. A prolific writer, he printed several volumes of his sermons during his lifetime. The published sermons either were rewritten from ones that he had preached or were written specifically for print.
On the Trinity
By John Wesley
Sermon 55
(text from the 1872 edition - Thomas Jackson, editor)
--------------------------------------------------------------------------------
There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one. 1 John 5:7
ADVERTISEMENT
Some days since I was desired to preach on this text. I did so yesterday morning. In the afternoon I was pressed to write down and print my sermon, if possible, before I left Cork. I have wrote it this morning; but I must beg the reader to make allowance for the disadvantages I am under; as I have not here any books to consult, nor indeed any time to consult them.
Cork, May 8, 1775.
--------------------------------------------------------------------------------
1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and, on the other hand, persons may be truly religious, who hold many wrong opinions. Can any one possibly doubt of this, while there are Romanists in the world? For who can deny, not only that many of them formerly have been truly religious, as Thomas a Kempis, Gregory Lopez, and the Marquis de Renty; but that many of them, even at this day, are real inward Christians? And yet what a heap of erroneous opinions do they hold, delivered by tradition from their fathers! Nay, who can doubt of it while there are Calvinists in the world, -- assertors of absolute predestination? For who will dare to affirm that none of these are truly religious men? Not only many of them in the last century were burning and shining lights, but many of them are now real Christians, loving God and all mankind. And yet what are all the absurd opinions of all the Romanists in the world, compared to that one, that the God of love, the wise, just, merciful Father of the spirits of all flesh, has, from all eternity, fixed an absolute, unchangeable, irresistible, decree, that part of all mankind shall be saved, do what they will; and the rest damned, do what they can!
2. Hence, we cannot but infer, that there are ten thousand mistakes which may consist with real religion; with regard to which every candid, considerate man will think and let think. But there are some truths more important than others. It seems there are some which are of deep importance. I do not term them fundamental truths; because that is an ambiguous word: And hence there have been so many warm disputes about the number of fundamentals. But surely there are some which it nearly concerns us to know, as having a close connexion with vital religion. And doubtless we may rank among these that contained in the words above cited: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."
3. I do not mean that it is of importance to believe this or that explication of these words. I know not that any well judging man would attempt to explain them at all. One of the best tracts which that great man, Dean Swift, ever wrote, was his Sermon upon the Trinity. Herein he shows, that all who endeavored to explain it at all, have utterly lost their way; have, above all other persons hurt the cause which they intended to promote; having only, as Job speaks, "darkened counsel by words without knowledge." It was in an evil hour that these explainers began their fruitless work I insist upon no explication at all; no, not even on the best I ever saw; I mean, that which is given us in the creed commonly ascribed to Athanasius. I am far from saying, he who does not assent to this shall without doubt perish everlastingly." For the sake of that and another clause, I, for some time, scrupled subscribing to that creed; till I considered (1.) That these sentences only relate to wilful, not involuntary, unbelievers; to those who, having all the means of knowing the truth, nevertheless obstinately reject it: (2.) that they relate only to the substance of the doctrine there delivered; not the philosophical illustrations of it.
4. I dare not insist upon any one's using the word Trinity, or Person. I use them myself without any scruple, because I know of none better: But if any man has any scruple concerning them, who shall constrain him to use them? I cannot: Much less would I burn a man alive, and that with moist, green wood, for saying, "Though I believe the Father is God, the Son is God, and the Holy Ghost is God; yet I scruple using the words Trinity and Persons, because I do not find those terms in the Bible." These are the words which merciful John Calvin cites as wrote by Servitus in a letter to himself. I would insist only on the direct words, unexplained, just as they lie in the text: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."
5. "As they lie in the text :" -- but here arises a question: Is that text genuine? Was it originally written by the Apostle, or inserted in later ages? Many have doubted of this; and, in particular, the great light of the Christian church, lately removed to the Church above, Bengelius, -- the most pious, the most judicious, and the most laborious, of all the modern Commentators on the New Testament. For some time he stood in doubt of its authenticity, because it is wanting in many of the ancient copies. But his doubts were removed by three considerations: (1.) That though it is wanting in many copies, yet it is found in more; and those copies of the greatest authority: -- ( 2.) That it is cited by a whole gain of ancient writers, from the time of St. John to that of Constantine. This argument is conclusive: For they could not have cited it, had it not been in the sacred canon: -- (3.) That we can easily account for its being, after that time, wanting in many copies, when we remember that Constantine's successor was a zealous Arian, who used every means to promote his bad cause, to spread Arianism throughout the empire; in particular the erasing this text out of as many copies as fell into his hands. And he so far prevailed, that the age in which he lived is commonly styled, Seculum Aranium, -- "the Arian age;" there being then only one eminent man who opposed him at the peril of his life. So that it was a proverb, Athanasius contra mundum: "Athanasius against the world."
6. But it is objected: "Whatever becomes of the text, we cannot believe what we cannot comprehend. When, therefore, you require us to believe mysteries, we pray you to have us excused."
Here is a two-fold mistake: (1.) We do not require you to believe any mystery in this; whereas; you suppose the contrary. But, (2.) You do already believe many things which you cannot comprehend.
7. To begin with the latter: You do already believe many things which you cannot comprehend. For you believe there is a sun over your head. But whether he stands still in the midst of his system, or not only revolves on his own axis, but rejoiceth as a giant to run his course; you cannot comprehend either one or the other: How he moves, or how he rests. By what power, what natural, mechanical power, is he upheld in the fluid either? You cannot deny the fact: Yet you cannot account for it, so as you satisfy any rational inquirer. You may indeed give us the hypothesis of Ptolemy, Tycho Brahe, Copernicus, and twenty more. I have read them over and over: I am sick of them; I care not three straws for them all.
Each new solution but once more affords
New change of terms, and scaffolding of words:
In other garb my question I receive,
And take my doubt the very same I gave.
Still I insist, the fact you believe, you cannot deny; but the manner you cannot comprehend.
8. You believe there is such a thing as light, whether flowing from the sun, or any other luminous body; but you cannot comprehend either its nature. or the manner wherein it flows. How does it move from Jupiter to the earth in eight minutes; two hundred thousand miles in a moment? How do the rays of the candle, brought into the room, instantly disperse into every corner? Again: Here are three candles, yet there is but one light. I explain this, and I will explain the Three-One God.
9. You believe there is such a thing as air. It both covers you as a garment, and,
Wide interfused,
Embraces round this florid earth.
But can you comprehend how? Can you give me a satisfactory account of its nature, or the cause of its properties? Think only of one, its elasticity: Can you account for this? It may be owing to electric fire attached to each particle of it; it may not; and neither you nor I can tell. But if we will not breathe it till we can comprehend it, our life is very near its period.
10. You believe there is such a thing as earth. Here you fix your foot upon it: You are supported by it. But do you comprehend what it is that supports the earth? "O, an elephant", says a Malabarian philosopher "and a bull supports him." But what supports the bull? The Indian and the Briton are equally at a loss for an answer. We know it is God that "spreadeth the north over the empty space, and hangeth the earth upon nothing." This is the fact. But how? Who can account for this? Perhaps angelic but not human creatures.
I know what is plausibly said concerning the powers of projection and attraction. But spin as fine as we can, matter of fact sweeps away our cobweb hypothesis. Connect the force of projection and attraction how you can, they will never produce a circular motion. The moment the projected steel comes within the attraction of the magnet, it does not form a curve, but drops down.
11. You believe you have a soul. "Hold there," says the Doctor; [Dr. Bl__r, in his late tract.] I believe no such thing. "If you have an immaterial soul so have the brutes too." I will not quarrel with any that think they have; nay, I wish he could prove it: And surely I would rather allow them souls, than I would give up my own. In this I cordially concur in the sentiment of the honest Heathen. Si erro, libenter erro; et me redargui valde recusem. "If I err, I err willingly; and I vehemently refuse to be convinced of it." And I trust most of those who do not belie a Trinity are of the same mind. Permit me then to go on. You believe you have a soul connected with this house of clay. But can you comprehend how? What are the ties that unite the heavenly flame with the earthly clod? You understand just nothing of the matter. So it is; but how none can tell.
12. You surely believe you have a body, together with your soul, and that each is dependent on the other. Run only a thorn into your hand; immediately pain is felt in your soul. On the other side is shame felt in your soul? Instantly a blush overspreads your cheek. Does the soul feel fear or violent anger? Presently the body trembles. These also are facts which you cannot deny; nor can you account for them.
13. I bring but one instance more: At the command of your soul, your hand is lifted up. But who is able to account for this? For the connexion between the act of the mind, and the outward actions? Nay, who can account for muscular motion at all; in any instance of it whatever? When one of the most ingenious Physicians in England had finished his lecture upon that head, he added, "Now, gentlemen, I have told you all the discoveries of our enlightened age; and now, if you understand one jot of the matter, you understand more than I do." The short of the matter is this: Those who will not believe anything but what they can comprehend, must not believe that there is a sun in the firmament; that there is light shining around them; that there is air, though it encompasses them on every side; that there is any earth, though they stand upon it. They must not believe they have a soul; no, nor that they have a body.
14. But, secondly, as strange as it may seem. in requiring you to believe, "there arr three that bear record in heaven the Father, the Word, and the Holy Ghost: And these three are one;" you are not required to believe any mystery. Nay, that, great and good man, Dr. Peter Browne, sometime Bishop of Cork, has proved at large that the Bible does not require you to believe any mystery at all. The Bible barely requires you to believe such facts; not the manner of them. Now the mystery does not lie in the fact, but altogether in the manner.
For instance: "God said, let there be light: And there was light." I believe it: I believe the plain fact: There is no mystery at all in this. The mystery lies in the manner of it. But of this I believe nothing at all; nor does God require it of me.
Again: "The Word was made flesh." I Believe this fact also. There is no mystery in it; but as to the manner how he was made flesh, wherein the mystery lies, I know nothing about it; I believe nothing about it: It is no more the object of my faith, than it is of my understanding.
15. To apply this to the case before us: "There are three that bear record in heaven: And these three are One." I believe this fact also, (if I may use the expression,) that God is Three and One. But the manner how I do not comprehend and I do not believe it. Now in this, in the manner, lies the mystery; and so it may; I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this, the manner, he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed.
16. This is a point much to be observed. There are many things "which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive." Part of these God Hath "revealed to us by his Spirit:" -- "Revealed;" that is, unveiled, uncovered: That part he requires us to believe. Part of them he has not revealed: That we need not, and indeed cannot, believe: It is far above, out of our sight.
Now, where is the wisdom of rejecting what is revealed, because we do not understand what is not revealed? Of denying the fact which God has unveiled, because we cannot see the manner, which is veiled still?
17. Especially when we consider that what God has been pleased to reveal upon his head, is far from being a point of indifference, is a truth of the last importance. It enters into the very heart of Christianity: It lies at the heart of all vital religion.
Unless these Three are One, how can "all men honour the Son, even as they honour the Father?" "I know not what to do," says Socinus in a letter to his friend, "with my untoward followers: They will not worship Jesus Christ. I tell them it is written, 'Let all the angels of God worship him.' They answer, However that be, if he is not God, we dare not worship him. For 'it is written, Thou shalt worship the lord thy God, and him only shalt thou serve.' "
But the thing, which I here particularly mean is this: The knowledge of the Three-One God is interwoven with all true Christian faith; with all vital religion.
I do not say that every real Christian can say with the Marquis de Renty, "I bear about with me continually an experimental verity, and a plenitude of the presence of the ever-blessed Trinity."I apprehend this is not the experience of babes," but, rather, "fathers in Christ."
But I know not how any one can be a Christian believer till he "hath," as St. John speaks, "the witness in himself;" till "the Spirit of God witnesses with his spirit, that he is a child of God;" that is, in effect, till God the holy Ghost witnesses that God the Father has accepted him through the merits of God the Son: And, having this witness, he honours the Son, and the blessed Spirit, "even as he honours the Father."
18. Not that every Christian believer adverts to this; perhaps, at first, not one in twenty: But if you ask any of them a few questions, you will easily find it is implied in what he believes. Therefore, I do not see how it is possible for any to have vital religion who denies that these Three are one. And all my hope for them is, not that they will he saved during their unbelief, (unless on the footing of honest Heathens, upon the plea of invincible ignorance,) but that God, before they go hence, "will bring them to the knowledge of the truth."
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Acknowledgements
[Edited by David R. Leonard, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.] The text for John Wesley's sermons originally came from the Christian Classics Ethereal Library.
Friday, February 6, 2009
What is Spiritual Respiration?
John Wesley, in his sermon entitled, "The Great Privilege of Those that Are Born of God" states:
But when [one] is born of God, born of the Spirit, how is the manner of his existence changed! His whole soul is now sensible of God, and he can say, by sure experience, "Thou art [around] my bed, and about my path;" I feel thee in all my ways: "Thou besettest me behind and before, and layest thy hand upon me." The Spirit or breath of God is immediately inspired, breathed into the new-born soul; and the same breath which comes from, returns to, God: As it is continually received by faith, so it is continually rendered back by love, by prayer, and praise, and thanksgiving; love and praise, and prayer being the breath of every soul which is truly born of God. And by this new kind of spiritual respiration, spiritual life is not only sustained, but increased day by day, together with spiritual strength, and motion, and sensation; all the senses of the soul being now awake, and capable of discerning spiritual good and evil.
What are your thoughts/responses to Mr. Wesley's perspective on the Christian life?
But when [one] is born of God, born of the Spirit, how is the manner of his existence changed! His whole soul is now sensible of God, and he can say, by sure experience, "Thou art [around] my bed, and about my path;" I feel thee in all my ways: "Thou besettest me behind and before, and layest thy hand upon me." The Spirit or breath of God is immediately inspired, breathed into the new-born soul; and the same breath which comes from, returns to, God: As it is continually received by faith, so it is continually rendered back by love, by prayer, and praise, and thanksgiving; love and praise, and prayer being the breath of every soul which is truly born of God. And by this new kind of spiritual respiration, spiritual life is not only sustained, but increased day by day, together with spiritual strength, and motion, and sensation; all the senses of the soul being now awake, and capable of discerning spiritual good and evil.
What are your thoughts/responses to Mr. Wesley's perspective on the Christian life?
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