Beruflich Dokumente
Kultur Dokumente
https://teleioteti.ca
J. Alexander Rutherford
2017
2
I think we can agree that a god who knew nothing about himself—was completely devoid
of self-knowledge—would be no god at all (before creating something else, such a being would
have no knowledge in any respect). Many religions posit gods that implicitly or explicitly have
self-knowledge—for some this defines god (Aristotle’s god is thought thinking thought)—yet is
it possible for singular being to have self-knowledge? What if self-knowledge were only possible
in relation to something else, only with plurality? A bit of thought, I believe, reveals that
knowledge, and so self-knowledge, requires a minimum of three points of reference (subject and
two others). That is, I want to argue that no conception of god except that of the Triune God who
has revealed Himself in the Bible allows for God to possess self-knowledge. First we will
consider knowledge in general, then human self-knowledge, finally we will explore how only the
That human knowing involves three points of reference has long been recognized in
epistemology (epistemology: the study of how and what we know). Each form of epistemology
has classically weighted one reference point above the rest: Rationalism prioritizes the
normative: true knowledge is found in contemplation of logic or perfect ideas that are not related
to subjective experience or objective reality (e.g., Plato). Empiricism prioritizes the objective,
those things that we sense: it is the sensible world that provides knowledge; we know it through
the senses (e.g., Hume). Subjectivism (going by many names) emphasizes the knowing subject at
the expense of an objective reality or normative principles: knowledge is what I think, what I
feel, my experiences and desires regardless of their correspondence or coherence with principles
or objects outside of myself (e.g, Postmodernism, Post-structuralism). Yet true knowledge comes
not from any one of these apart from the others (subject without object, without a standard of
true and false), but from the union of the subject, object, and norm.1 Knowledge involves the
subject interacting with an object (a thing, event, idea) against a standard of reference
(interpretation, logic, ultimately God and so His revelation). Without some sort of normative
reference, no meaning can be attributed to an object, and with pure subjectivity, there is no
communication (for there is nothing by which expression can be interpreted). What if the object
When we consider self-knowledge, it may seem at first that all that is needed ourselves
and a standard. That is, I have some immediate knowledge of thought but I need external
concepts by which my thought can be made sense—thought to be thought must have definite
content other than itself (if thought is merely of thought, what is the meaning of thought of which
thought is thinking?). So I need myself, the thinker, and standard by which to give meaning to
that which I think. But is that all we need? I think we need more: how do we go about thinking
about ourselves? I suggest that we need some sort of mirror, whether that is physical or
metaphorical. We need something to see ourselves in. That is, when we contemplate our visual
appearance, true knowledge requires mirrors (not to mention a medium through which light may
travel and a source of light). If we ignore the necessity of light, a system of mirrors is necessary
to get a true picture of ourselves. Without a mirror, we will see only in part, being unable to see
the entirety of ourselves. No matter how hard I try, without a mirror I cannot see the back of my
1
This can be illustrated in the realm of ethical knowledge, what is right in a specific situation (something is
right if it is true that someone is morally obligated to do this). To make an ethical situation there must be someone
considering whether something is right or wrong, the subject; there must be the situation itself, the ‘object’ of ethical
judgment; and there must be a standard of right or wrong that they are applying, the norm. Different subjects, with
differing authorities and relationships to a law will find differing things right and wrong (it is right for a cop to carry
a handgun in public in Canada, this is not right for a civilian). Differing situations require different applications of a
standard, but a standard is necessary in every situation if there is to be a right or wrong action.
head, the back of my neck, much of my back, parts of my lower body. From the perspective of
one who has seen a full human body in another person or in a textbook, he is able to fill in the
blanks—the gaps in his field of view are not so significant. But if one has no other means of
knowing oneself, such lacunae are devastating: what if the essence of a being lies in those parts
that it cannot see? True self-knowledge, here on the physical level, needs some external mirror at
minimum to give a full picture. This can be extended metaphorically to the interior.
How do we know our character, all of what we would say is who we are? We know our
names because they have been given to us, we can hear them or read them on a paper, but more
significantly, we know our character because we can remember how we have acted in different
situations. I know I am prideful because I know how I have thought about myself in comparison
with others, by how I have treated others, how I have thought about my own actions. In order for
can see myself, hear myself. I need, in the most basic sense, relationship: I know my physical
abilities by my relation to physical objects—what can I lift, what can’t I—I know my mental
abilities by thinking about things; I know my character through the way I speak and treat others.
and a standard by which to measure and interpret that observation. Therefore, self-knowledge
fundamentally needs three points of reference, the self plus an object by which to see the self and
a norm.2
How does all this relate to the Trinity? Our God is Triune: from before the foundations of
the world were laid, God existed as three persons yet one God. Much has rightfully been written
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Our norm is ultimately God as revealed in Jesus Christ: only in reference to Him do we understand
ourselves fully. But we can still get knowledge through a negative standard: by contrasting ourselves with someone
different—even if their differences are negative (wickedness)—we understand ourselves better.
on how a God who loves must necessarily be Triune3 and how only our Triune God explains the
plurality and unity displayed in our world; I proffer here further thoughts on how the structure of
our world reflects the God who created it and how the only tenable God is the True God. We
have seen briefly that knowledge of others and knowledge of self both require three points of
reference (subject, object/mirror, and norm), it is therefore the case that any god worth its salt,
any being that can be said to know itself, must either exist with a plurality of other beings—no
longer qualifying as an absolute god—or have (at least) three points of reference within its
singularity. Only the Trinity does this, incorporate the necessary plurality required for knowledge
within the singularity required of God. Any person of our God can know the others by reference
to one as the standard (for God himself is the normative standard for knowledge4) and one being
known (object): the Father, Son, and Holy Spirit know themselves perfectly in their individuality
and unity with reference to one another as one to whom they related (the mirror) and the other as
3
Though I think that some of the arguments concerning why three and not two need revision.
4
Millennia ago, Plato, in his Euthyphro dialogue, argued against the gods by showing that if their wills
were the standard of virtue (goodness, holiness), then there was only ever relativity (they could declare rape right
one day and wrong the next); but if the standard of virtue was outside of them, they were not gods in any real sense
of the word (for there was something greater than them). Christians have answered this dilemma by pointing out that
God Himself is the standard of all virtue, and His eternal plan for creation the standard of all knowledge. God as a
personal being characterized by faithfulness is the unchanging standard by which everything else is measured, e.g.,
by His goodness, goodness is known.