Reformed Theology and Divine Simplicity Explained
Reformed Theology and Divine Simplicity Explained
Reformed theology emphasizes the doctrine of divine simplicity, which asserts that God is without parts or divisions and that His attributes are not separate entities but rather different aspects of His simple essence [3]. This doctrine is rooted in biblical teachings and has been articulated in various Christian traditions.
The concept of divine simplicity is closely tied to the understanding of God's nature and attributes. According to Augustine, "There is, accordingly, a good which is alone simple, and therefore alone unchangeable, and this is God" [3]. This simplicity implies that God's essence and attributes are identical, and He is not composed of multiple parts.
Reformed theologians, such as Charles Hodge, have also emphasized the importance of divine simplicity in understanding God's nature [2]. The doctrine is seen as a way to maintain the unity and coherence of God's being, avoiding any suggestion of complexity or division within the Godhead.
The Chalcedonian Definition, an ecumenical creed, affirms the simplicity of God's nature in its statement on the person of Christ, describing Him as "truly God and truly Man" [5]. This affirmation underscores the unity of God's being and the coherence of His attributes.
In contrast, some traditions, such as Eastern Orthodoxy, also affirm divine simplicity but with a different emphasis. John of Damascus notes that "all these names must be understood as common to deity as a whole, and as containing the notions of sameness and simplicity and indivisibility and union" [4]. This highlights the shared understanding of divine simplicity across Christian traditions, despite nuances in interpretation.
The doctrine of divine simplicity has implications for understanding other theological concepts, such as the nature of God's attributes and the relationship between God's essence and existence. Reformed theology, in particular, has developed this doctrine in the context of its broader theological framework, emphasizing the sovereignty and unity of God.
The biblical basis for divine simplicity can be seen in passages that emphasize God's unity and uniqueness, such as Deuteronomy 6:4 and Isaiah 44:6. These passages underscore the idea that God is one and indivisible, supporting the doctrine of divine simplicity [1].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Light — God the only source of -- Jas 1:17. Created by God -- Ge 1:3; Isa 45:7. Separated from darkness -- Ge 1:4. Sun, moon, and stars appointed to communicate to the earth -- Ge 1:14-17; Jer 31:35. Divided into Natural. -- Job 24:14; Isa 5:30. Extraordinary or miraculous. -- Ex 14:20; Ps 78:14; Ac 9:3; 12:7. Artificial. -- Jer 25:10; Ac 16:29. Communicated to the body through the eye -- Pr 15:30; Mt 6:22. Described as White and pure. -- Mt 17:2. Bright. -- Job 37:21. Shining. -- 2Sa 23:4; Job 41:18. Diffusive. -- Job 25:3; 36:30. Useful and precious. -- Ec 2:13. Ag”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: and exalted to the power of a divine life” ( i.e ., deified), for the Holy Ghost. This substitution is made avowedly in obedience to modern science, to the new philosophy which has discovered a true anthropology and revealed “the real oneness of God and man.” As already remarked, it is assumed that this communication of the “theanthropic nature of Christ” carried with it his merits as well as his blessedness and power. All we have of Christ, we have within us. And if we can discover little of God, and little God-like in our souls, so much ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 10.--OF THE SIMPLE AND UNCHANGEABLE TRINITY, FATHER, SON, AND HOLY GHOST, ONE GOD, IN WHOM SUBSTANCE AND QUALITY ARE IDENTICAL. (part 1): There is, accordingly, a good which is alone simple, and therefore alone unchangeable, and this is God. By this Good have all others been created, but not simple, and therefore not unchangeable. "Created," I say,--that is, made, not begotten. For that which is begotten of the simple Good is simple as itself, and the same as itself. These two we call the Father and the Son; and both together wit”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 10: Chapter X .— Concerning divine union and separation. Therefore all these names must be understood as common to deity as a whole, and as containing the notions of sameness and simplicity and indivisibility and union: while the names Father, Son and Spirit, and causeless and caused, and unbegotten and begotten, and procession contain the idea of separation: for these terms do not explain His essence, but the mutual relationship 1591 1591 Greg. Naz., Orat . 45; cf. also Epist. ad. Evagr ., and Greg. Nyss., Epist. ad Ablab .;”
- Chalcedonian Definition (Ecumenical) “Chalcedonian Definition (Ecumenical, 451 AD), Section 1: Following, then, the holy Fathers, we all unanimously teach that our Lord Jesus Christ is to us one and the same Son, the Self-same Perfect in Godhead, the Self-same Perfect in Manhood; truly God and truly Man; the Self-same of a rational soul and body; co-essential with the Father according to the Godhead, the Self-same co-essential with us according to the Manhood; like us in all things, sin apart; before the ages begotten of the Father as to the Godhead, but in the last days, the Self-same, for us and for our salvation born of Mary th”