LIBERTY UNIVERSITY RAWLINGS SCHOOL OF DIVINITY

Analysis Paper 1

Submitted to Dr. John Landers

in partial fulfillment of the requirements for the completion of

CHHI 610-B01
Historical Development of Christian Theology

by
Mathew Cummings
June 16, 2019
 Introduction

As Christianity began to spread, and its apostles began to die off, there became a great

need to develop an orthodox teaching that could be shared and defended. Therefore, a

development of doctrinal statements or creeds began to take place, of which the Nicene Creed

may be the most widely recognized. However, the language found in this creed has its roots in

ideas presented by early Christian writers such as Irenaeus, Tertullian, and Origen. The purpose

of this paper is to examine the language and terminology presented and developed by each of

these writers and how it has become a part of our discussion. This paper will also briefly address

why philosophical language, such as that presented by these writers, took and increasing role in

the ancient church.

What language in the Nicene Creed is found as early as Irenaeus?

Irenaeus, Tertullian, and Origen all presented and developed concepts and language that

is focused around a key aspect of Christianity: The Trinity. In his work, Against Heresies,

Irenaeus uses language that describes the different roles of the Godhead. This development and

its impact can be seen by directly comparing the language from his Against Heresies to that of

the Nicene Creed. When speaking of God the Father, Irenaeus wrote, “... one God, the Father

Almighty, Maker of heaven, and earth, and the sea, and all things that are in them.”1 The Nicene

Creed then reflects these words as it states, “one God, the Father Almighty, Maker of heaven and

1
Philip Schaff, Ante-Nicene Fathers: Volume 1: The Apostolic Fathers, Justin Martyr, Irenaeus, eds.,
Alexander Roberts and James Donaldson, (Grand Rapids, MI: Christian Classics Ethereal Library, 1886), 330,
accessed June 10, 2019, http://www.ccel.org/ccel/schaff/anf01.ix.ii.xi.html.
earth, and of all things visible and invisible.” When speaking about Christ, Irenaeus writes,

“...Christ Jesus, the Son of God, who became incarnate for our salvation... the birth from a

virgin, and the passion, and the resurrection from the dead, and the ascension into heaven;”2

which is in turn reflected in the Creed as, “... for our salvation, came down from heaven, and was

incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us

under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to

the Scriptures; and ascended into heaven, and sits on the right hand of the Father.” Lastly, when

speaking of the Holy Spirit, Irenaeus notes that it, “proclaimed through the prophets,”3 which is

recorded in the Creed as, “who spoke by the prophets.”

What terms did Tertullian and Origen develop, and how has this language become a part

of our discussion?

Tertullian’s contribution centers around the development of the “one substance” found in

the Nicene Creed. In his Against Praxeas, Tertullian wrote against the teachings of Praxeas that

there was only a singular person in the Godhead, and that he could be present as either the

Father, or the Son, or the Spirit.4 Instead, Tertullian stated that God is una substantia, tres

personae, or one substance in three persons. Olson notes that, “by substance he meant that

fundamental ontological being-ness that makes something what it is, while by person he meant

2
Ibid.

3
Ibid.

4
Roger E. Olson, The Story of Christian Theology: Twenty Centuries of Tradition and Reform (Downers
Grove, Illinois: IVP Academic, 1999), 95, accessed June 10, 2019, MyWSB Reader.
that identity of action that provides distinctness.”5 Origen’s contribution can be seen concerning

the begotten nature of the Son in relation to the father, which is seen twice in the Creed. He did

so by emphasizing that the Logos/Word was the perfect expression of the Father that was

eternally begotten by the Father. As such, there was no distinction between Father and Son, and

there was never a time when the Father existed and the Son did not.6 This language has become a

part of our discussion as it pertains to defending our faith. For example, a Buddhist may have

the perception that the triune Godhead presents the idea of polytheism. However, the language

developed by Tertullian allows us to point to the idea of three persons made up in a single

substance. Similarly, others may suggest that Jesus, though historical, was nothing more than a

good man. One can then note that Jesus as the Logos is not only the perfect expression of Christ

in human form, but that he was also more than just a man since there was never a time when he

did not exist as the Logos.

Why did philosophical language take on an increasing role in the ancient church?

Olson notes that while it may be a surprise to many Christians, the development of

Christian theology was deeply influenced by philosophy.7 Philosophical terminology and

methods of thinking became pervasive in theological writings and discussions beginning in the

second and third centuries. However, it is important for Christians to understand that this

influence and use of philosophy by early Christian theologians had a specific purpose. They

5
Ibid., 96.

6
Ibid., 110.

7
Olson, The Story of Christian Theology, 54.
began to use this language in an attempt to influence and in essence evangelize to those within

the Greek and Roman culture who were already greatly influenced by philosophical thought. A

key example of this was the Christian writers attempts to influence the Roman emperors Marcus

Aurelius and Antoninus Pius, as they sought to explain the essence of Christian belief and

behavior in philosophical ways.8 There was also precedent for this type of inclusion of non-

biblical philosophical language. The Jewish scholar Philo had attempted to join together Judaism

and Greek Philosophy, which Olson attributes to the openness of the early Christians to attempt

to do the same.9

Conclusion

The philosophical language surrounding the Trinity has become an integral part of the

modern church as it pervades not only its teachings but can also be found in areas such as

worship. This paper has shown that this language, though present in early doctrinal creeds,

found its roots in early theological writers. Irenaeus developed the uniqueness of the roles of the

triune Godhead; Tertullian developed the concept of three persons in one substance; while

Origen constantly emphasized the begotten and eternal nature of the Son. This paper has also

shown that while this language was originally formulated in order to better connect with the

highly philosophical cultures such as the Romans and Greeks, it still has a great application in

the church today as a primary foundation for the defense of Christianity.

8
Ibid., 58.
9
Ibid., 54.
 Bibliography

Olson, Roger E. The Story of Christian Theology: Twenty Centuries of Tradition and Reform.
Downers Grove, Illinois: IVP Academic, 1999. Accessed June 10, 2019. MyWSB
Reader.

Schaff, Philip. Ante-Nicene Fathers: Volume 1: The Apostolic Fathers, Justin Martyr, Irenaeus.
Edited by Alexander Roberts and James Donaldson. Grand Rapids, MI: Christian
Classics Ethereal Library, 1886. Accessed June 10, 2019.
http://www.ccel.org/ccel/schaff/anf01.ix.ii.xi.html.