Category: Trinity

Book Plunge: The Myth of the Divinity of Jesus Christ Part 6

What about God in the Old Testament? Let’s plunge into the Deeper Waters and find out.

Iqbal now turns to the Old Testament. The first part worth noting is when he talks about how Mark 1 quotes Isaiah. Iqbal points out that this quotation is actually a combination of a quotation from Isaiah and Malachi. He ignores that there is actually scholarship on composite quotations which occur not just in Jewish and Christian writings, but in writings in greater Greco-Roman antiquity.

He also says Jesus never refers to Himself as the Son of Man. This is a strange argument because it assumes the only way He can is if He comes out and says “I am the Son of Man.” He also rarely says “I am the Messiah.” One example that shows Jesus saw Himself as this figure is in Matthew 19 when He tells the disciples that they will sit on twelve thrones judging the twelve tribes of Israel. It’s thought to be authentic since He says the twelve will which would be problematic with what Judas did. The question is, “If the apostles sit on twelve thrones, where does Jesus sit?”

There is some discussion on what the word Echad means. He does say that it can refer to a compound one, but sometimes it doesn’t.

Okay.

But sometimes it does.

Thus, just saying echad isn’t sufficient to show that this is a one that is absolutely solitary in nature. You can point out that there are many cases where this doesn’t happen and yet, that doesn’t matter. Each time it is to be interpreted based on the context of that passage.

He also asks why it refers to three in the case of God if that is the case. Why not three?

Because three persons is the number revealed throughout the Bible….

He says that the plural means the plural of majesty. In some cases, I am open to that entirely. In some cases, it doesn’t apply. Why should I think echad refers to a plural of majesty? Iqbal gives me no reason to think so.

He also says that Paul explicitly says he didn’t get information from the original apostles of Jesus on the gospel. He ignores that in Galatians 1, Paul speaks to them and presents the gospel to make sure that his race had not been run in vain. I can’t help but wonder if Iqbal has ever truly read the New Testament for himself.

So once again, we have a Muslim who tries to argue against the Trinity and really demonstrates he doesn’t know what he’s talking about. When dealing with these arguments, I tend to hit only the highlights….errr…..lowlights? It would be too much to go over every argument and some of them have been done over and over again and I try to trust on newish arguments that I have not dealt with before.

But, there are other books, so we will soon begin going through another such book sometime to see what else Muslims have to say on the topic.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

Book Plunge: The Myth of the Divinity of Jesus Christ Part 5

Can the Trinity withstand examination? Let’s plunge into the Deeper Waters and find out.

You know a chapter is not going to go well when this is one of the earliest points you see.

1 + 1 + 1 = 1.

It gets worse when you see Iqbal describe this as a great challenge.

No. It’s an ignorant one. It also assumes that every Trinitarian mind in history has never noticed that 1 + 1 + 1 = 3 and somehow at all the biblical councils that this basic fact escaped notice. As someone who loves math, let’s try a different one.

1x + 1x + 1x = 1y.

You would have to know what X and Y are to answer this one. Either way, this is also NOT a description of the Trinity anyway. The Trinity is not that if you add up three persons, you get one God, as if each person was a part of God. Ugh. No person of the Trinity is 33.3% God. Each is 100% God. What you have in the Trinity is three persons that each fully share a divine nature.

He goes on to quote their “Messiah” as saying:

As far as the Christians are concerned, they are clearly opposed to the Oneness of God, for they believe in three ‘Gods’— the Father, the Son, and the Holy Ghost. Their explanation, that they believe ‘three’ to be ‘one’, is really quite absurd. No sane person can be expected to accept such flawed logic, especially when the three Gods are considered to be permanently self-existing and each is thought to be a complete God in Himself. What kind of arithmetic is it that shows them to be one, and where is it taught? Is there any logic or philosophy that can explain how beings which are permanently three can be counted as one? It is only a deception to argue that this is a mystery which human reason cannot understand, for human reason clearly understands that if there are three perfect Gods, they will have to be ‘three’ and not ‘one’.

No, no, no, and no. All that is being done here is a straw man. Monotheism is ESSENTIAL to the Trinity. Muslims start from their failed misunderstanding, argue against that, and then proclaim victory.

Iqbal claims the Trinity was invented by Tertullian. Actually, Theophilus used the term Trinity before Tertullian did and neither of them had to explain it, which indicates it was something known to their audience. I do not expect the apostles to be quoting the Creed of Chalcedon immediately after the resurrection. They were too working out and understanding what Jesus told them. Acts 10 indicates Peter didn’t even understand that Christianity had to go to the Gentiles.

He then refers to a Muslim who asked a pastor that if he wished to pick up a pencil on the table, would he call his friends for help. The pastor thought that was crazy, understandably so. The Muslim then said that if God the Father, God the Son, and God the Holy Spirit all could create the world it seems strange they should work together.

Because?…..

All three were involved because it was an act of love on the part of all three. All three do everything together. This is an appeal to ignorance. “I don’t know why God would do it this way, therefore He didn’t.”

So once again, close out another chapter entirely disappointed.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

 

The Myth of the Divinity of Jesus Christ Part 4

Does Jesus have the attributes of God? Let’s plunge into the Deeper Waters and find out.

Early on, Iqbal brings up two passages of Scripture to show Jesus was not omnipotent.

John 5:30 — By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.

And

Mark 6:5 — He could not do any miracles there, except lay his hands on a few sick people and heal them.

With the former, what does he expect Jesus to say? “I do everything on my own and I make judgments the way I want to regardless of the Father?” This is a claim of strong unity with the Father. He is saying “When I judge, it is the judgment of God. When I act, it is the act of God.”

As for the latter, it seems strange to think Jesus’s ability to do miracles depend on faith when in the Gospels, His followers weren’t expecting His resurrection and yet, there it was. We can grant Muslims don’t believe in the resurrection, but that doesn’t change that it is in the Gospels and thus they are primary sources for Christian doctrine. What is going on is Jesus is responding to loyalty there. Since the people don’t welcome Him and want Him, He doesn’t do many miracles there.

Iqbal also says God does not pray to anyone, but this assumes that God is unipersonal, which is the statement under question. If there are at least two persons who are God, what is wrong with one of them “praying” to the other one? This is especially the case since Jesus was fully human. Iqbal needs to show why this is a problem and not just assume it is.

He then looks at what Warfield said about how Jesus acted in both His humanity and His deity. This is certainly true, but then Iqbal jumps to full Nestorianism saying that this means Jesus had two persons in Him. That was a position the early church called heretical. (And interestingly, could have been the kind of Christianity that Muhammad was most in contact with.)

He also says one idea also among Christians is that Jesus laid aside His powers based on Philippians 2. No. That’s known as the kenotic heresy nowadays and you will not find it espoused, at least by Christians who know what they’re talking about.

He then has D.A. Carson being quoted arguing against this in The Case for Christ and then treats it as if Carson is saying he doesn’t know how to explain the incarnation. Unfortunately, I do not have my copy of the book with me, but I do remember Carson goes on to explain what he thinks is going on in this passage. Strange that Iqbal doesn’t show that part.

Iqbal also stresses that Jesus never says “I forgive you” but “Your sins are forgiven” and saying that Jesus is saying the forgiveness comes from God. Yes. And? This is something a Trinitarian has no problem with. What is unusual is Jesus pronounces forgiveness even without a person actually repenting (Hard for that paralyzed man to repent) and acting as if He is the temple Himself where the presence of God dwelt.

He goes on to list eleven signs Jesus was a human, which no one is disputing. One is that Jesus died on the cross, but God cannot die. When people present this to me, I ask them what it means to die. If they say it means the person ceases to exist, then yes, God cannot cease to exist. But if that is the case, then what happens to passages like Colossians 1 that say the Son holds all things together? The Son could never cease to exist. If instead it means, the soul of Jesus left the body of Jesus, then we have no problem.

It’s odd to see that he says Jesus is guilty of falsehood. In one case, Jesus says to the thief that the thief will be with Him in Paradise, but Jesus went to hell for three days. I take hell to be best understood as the realm of the dead. I do happen to think Jesus did go to Paradise with the thief. Iqbal also talks about Jesus’s harsh language like calling the Pharisees broods of vipers. Statements like this are allegedly unbecoming of the Son of God. We are not told why this is.

Finally, there’s the idea Jesus got prophecy wrong. Just do a search on this blog for Preterism and what I have said about it. There are far too many to link to.

We’ll continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

The Myth of the Divinity of Jesus Christ Part 3

What kind of Son of God was Jesus? Let’s plunge into the Deeper Waters and find out.

We’re returning to this book so let’s see what a Muslim has to say about this topic.

Iqbal starts quoting the Qur’an on how Jesus was a messenger like those before Him.

Here it is clearly stated that Jesus, the Messiah, was only a messenger of God like other messengers of God who had come before him. He was a human like them and this is simply based on the fact that it is the way of God to send messengers to his people, not His literal “divine sons”. Had that been the case, sons of God in the literal sense would have always appeared before and even after Jesus.

Iqbal, Farhan. The Myth of the Divinity of Jesus Christ (Kindle Locations 882-887). Ahmadiyya Muslim Jama`at Canada. Kindle Edition.

I honestly can’t make heads or tails of what he is saying here. The best I can gather is that Iqbal thinks that Jesus is one divine son of many and God would send many more. This is nothing that Christians believe in that sense. Angels can be called sons of God, but certainly not in the same way that Jesus is the Son of God. John 1:18 kind of clinches for us that Jesus is the one and only.

Iqbal later in this chapter talks about the I AM statements and says “People say I am” all the time in the Bible. This is true. If we had an apostle saying “I am hungry”, no one would take that as a claim of divinity. The question is how are the phrases used by Jesus and what do they mean? John 8 has a clear usage in the end of Jesus taking the divine name upon Himself. Other usages have them speaking of Him in glorious terms.

Going back to John 8:58, Iqbal says that Christians have to go to Jesus’s enemies. We don’t say Jesus’s enemies explain what Jesus meant. We say that they understood what Jesus meant. The meaning was clear.

He later goes on to give out the same claim of Gospels being written decades after Jesus’s death and Paul never meeting Jesus. Of course, the book that was written about 600 years after the time of the ministry of Jesus by someone who never met Jesus either is completely reliable with what it says about Him. No. There is no interaction with something like Bauckham’s Jesus and the Eyewitnesses.

He does say that many prophets claim to be doing the works of God, which is true. Why is it that Jesus’s should be different? The difference in Jesus is the emphasis was on Himself. Jesus saw Himself as greater than the Sabbath, greater than Jonah, greater than Solomon, and as a walking temple. Jesus said He did miracles by the finger of God meaning the Kingdom was among the people.

So that’s it for this entry. There is some other stuff in here, including claims of dreams and visions from their “Messiah”, but nothing relevant to the topic. We’ll continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

Book Plunge: The Myth of the Divinity of Jesus Christ Part 2

Why didn’t He just say it? Let’s plunge into the Deeper Waters and find out.

News flash! Jesus never came out and explicitly said, “I am God!”

This is something cultists and Muslims and others expect, to which I say “Why should you?” Think about this. What would it have meant for Jesus to say that? Would they hear Him saying He is the Father? As soon as He says “I am not” then they ask “Well if you’re God, but not the Father, who are you?” (Assuming they hadn’t already stoned Him.) With each answer, more and more questions come out.

No. Jesus handled this the same way as He did His being the Messiah, which He also very rarely came out and claimed for Himself. Others were claiming it of Him before He was claiming it of Himself. Could it be because like the God question, people had an idea of who the Messiah was to be as in what kind of person he was to be? Could it be He didn’t want to be tied to that image?

It’s not a shock that John 10 is pointed to as Jesus denying that He is God. (You know, that place where He said “I and the Father are one.”) I have already covered this one here. Not only did Jesus not deny it, He really upped the ante on His claim.

Iqbal goes on from there to make a number of other nonsense arguments, such as Moses being called a god. Yes. That was an analogical sense. No one understood Jesus as ever speaking in that way. This is also an argument Jehovah’s Witnesses make and it’s just as awful when they do it.

Israel is the firstborn. Yes. And?

Israel is referred to as the children of God. Yes. They are. Context determines meaning. In an analogical sense, we can say Jesus is the one who is the true Israel of God seeing as He is the true Son of God.

David is begotten. Yes. All kings of Israel were declared to be begotten, but again, this is not in the same way. David is a type of the greater one who was to come. The greater one of Jesus is begotten in the most unique way of all, eternally begotten from the Father and declared to be the king forevermore.

The righteous are called children of God. Yes. Our righteousness is not found in ourselves. It is found in the one who is the most righteous of all, the spotless lamb Christ. He is the righteousness and if we are in Him, then we are declared to be righteous. The sad reality is that if Iqbal had bothered to really understand these passages, he would have seen that they really argue against his position more.

I really wish I had more to give you all, but really this is it. The bulk of the argument that Iqbal had was based on John 10 which is a pathetically weak argument. I know I have often gone after internet atheists on here, but in a way, Muslim argumentation is often sadly worse.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

 

Book Plunge: Jesus the Muslim Prophet Part 9

What does Fatoohi say about the Trinity? Let’s plunge into the Deeper Waters and find out.

The opening paragraph of the chapter on the Trinity sets the scene:

The New Testament, as well as other early Christian writings, contains passages that promote monotheism and others that ascribe to Jesus divine attributes, and passages that stress the distinctness of the Father and the Son and others that fuse the two. These contradictory writings served as a fertile environment for the development of a number of conflicting and ambiguous doctrines. This confused theological language reflects more influence by the Roman understanding of divinity than by Jewish monotheism. Even if only the Gospel of John is considered and all other canonical and apocryphal Christian books are ignored, this single book would still provide too many discrepant, confusing, and vague statements to allow a harmonious, coherent, and clear picture of Jesus.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Well that’s a fine little mess you’ve gotten us into!

To begin with, what contradictory writings? We’re not told? These writings show the distinction between the Father and the Son. Yes. They are distinct persons. That’s not a problem. The language has more influence from Roman polytheism than Jewish monotheism? How? We are not told.

And yet not long after this, he says in his words:

Tertullian of Carthage (ca. 155- after 220), who introduced the term “Trinity” from the Latin “trinitas” (three or triad), taught the concept of one God in three persons: the Father, the Son, and the Holy Spirit. These three are distinct, but not separate. Because these three persons are not separate or divided, God is one, not three. Tertullian’s Trinity is, therefore, a form of monotheism not tritheism.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Wait. What was that?

This doctrine of the Trinity is a form of monotheism?

Could that be….Jewish monotheism?

We can all thank Mr. Fatoohi for establishing that a Muslim can agree that the Trinity is monotheistic.

Unfortunately, he messes up in the next sentence.

Another form of the Trinity, which Tertullian considered heresy is known as “Sabellianism,” after the 3rd century theologian Sabellius.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Except this isn’t the Trinity. This is modalism as we would call it today. It is one God but putting on three different costumes as it were. Today it is found in movements like Oneness Pentecostalism.

It’s not a shock that after this, we get to Nicea and who is the villain? Constantine!

The spread of this controversy prompted Emperor Constantine to arrange and oversee the first Ecumenical Council, which was held in Nicea in 325 CE. The convening bishops, whose number has been put by different sources between 250 and 318, released the first decree that addressed the status of the Father and the Son and their relationship, but it only affirmed the belief in the Holy Spirit. This decree was not the result of as much consensus as Constantine’s influence and pressure.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

All Constantine did was call the council. After that, he did not oversee the events and have influence on them. He was even baptized by an Arian as he was dying. Also, the council was not about the Trinity, but about the nature of the person of Jesus. That is an aspect of the doctrine of the Trinity, but not the Trinity itself.

In speaking about the dual natures of Jesus, Fatoohi says:

The Qur’an’s argument rejects this duality as an impossibility. Verse 4.171 also clearly considers the Trinity as a form of tritheism not monotheism.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

So this is interesting.

Earlier, he told us the Trinity is a form of monotheism.

Now he says the Qur’an says it is tritheism. Does Fatoohi disagree with the Qur’an?

We are also not told how Jesus having two natures is an impossibility. We are not told how one person who fully has the nature of God serves another person who fully has the nature of God. These kinds of assertions from anti-Trinitarianism never really hold for people who really study the doctrine.

This next section is long but worth quoting in full:

Some scholars have suggested that the Qur’an mistakenly takes the Trinity to be the Father, the Mother, and the Son, i.e. the divine family. This conclusion is probably influenced by the fact that in verses 5.72-75 the denouncement of deification of Mary, as well as that of Jesus, occurs after the rejection of the Trinity. I agree with Parrinder (1995: 135) that there is actually nothing in the Qur’an to suggest this interpretation. The weakness of the conclusion above becomes clear when we observe that the rejection of the Trinity in verses 4.171 is followed in verses 4.172 by the confirmation that the Messiah and the nearest angels would not scorn to be servants to God. The Qur’an could not have defined the Trinity in one verse as being God, the Messiah, and the nearest angels, and in another as God, Jesus, and Mary. The names mentioned after the Trinity are not meant to be its members. In verse 5.116, God asks Jesus: “Did you say to people: ‘Take me and my mother for two gods besides Allah?’” This may be taken by some to mean that the Trinity is presented as consisting of God, Jesus, and Mary. But, unlike verses 4.171 and 5.73, this verse does not mention the concept of three. The Qur’an contains a large number of verses criticizingthose who “take gods besides Allah,” and most of these verses have nothing to do with Jesus or the concept of the Trinity (e.g. 19.81, 36.74).

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Okay. So the Qur’an never mentions the concept of three. All it says is “Did you say to people: ‘Take me and my mother for two gods besides Allah?’ ”

Folks. We’re going to get into complex math here. Get prepared. We have Allah + Jesus + Mary. Now here comes the hard part. How many persons do you see there?

Now I have ran this through numerous computers and got out my white board and ran the numbers several times, but I keep getting that the number is three.

Face it. The Qur’an got the definition of the Trinity wrong. Hard to believe that a being like Allah wouldn’t even know the doctrine His book was arguing against. It’s almost as if the book is just a book by someone who wasn’t in communication with the deity….

Verse 5.75 makes the interesting observation that both Jesus and his mother ate food, which is a sign of being human. Having to eat food in order to live is used elsewhere in the Qur’an as a sign that the messengers were ordinary human beings:

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Breaking news everyone! Jesus was human! Amazing isn’t it?! Not only that, this is a test the New Testament itself has in Luke to show that Jesus is not a ghost!

There’s a reason Muslim apologetics is just so incredibly bad.

Next time, we’ll return to looking more at the doctrine of Jesus.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

 

Book Plunge: Jesus the Muslim Prophet Part 8

Did Paul invent Christianity? Let’s plunge into the Deeper Waters and find out.

In this chapter, Fatoohi looks at Pauline Christianity with the idea that Paul made the Christianity that we all know today. Of course, some people did used to say Paul invented Christianity, but that idea has really dropped out of sight for some time. E.P. Sanders with his work on Paul and Palestinian Judaism was integral in this.

Fatoohi also uses a lot of tropes that fundamentalist atheists use. He says Paul shows no interest in the life of Jesus aside from events like the crucifixion and the Last Supper. Completely ignored is that Paul is not writing a biography of Jesus. He is dealing with circumstantial issues that were not covered in the ministry of Jesus. (Believe it or not, there weren’t big debates in Israel on what to do about meat offered to idols)

He also says that Paul says he got his information about Jesus from revelation referencing Galatians 1. Fatoohi makes no mention first off that Paul says in that same letter he checked with the apostles in Jerusalem to make sure he had it right and he was not running the race in vain. Also, Paul is not talking about the facts of the historical Jesus, but about coming to see the reality of who Jesus is. He is actually comparing himself to Jeremiah with similar language throughout.

Paul was open about the fact that he had no contact whatsoever with the historical Jesus, claiming that his contact with the divine/spiritual Jesus told him all he needed to know about the truth of Jesus. He clearly believed that he knew Jesus more than anybody else. Paul’s letters show him as an absolutely determined, single-minded person, so it is highly unlikely that he was not influenced by others in his decision to deify Jesus. Jesus’ Jewish followers in Palestine could not have started the move to deify him and his mother. Judaism is a strictly monotheistic religion, so even if someone wanted to promote Jesus’ divinity, he would have met very little acceptance and strong opposition.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

I’m really not sure how Mary got into this. I don’t support all the accolades that my Catholic and Orthodox brothers and sisters in Christ put on Mary, but I am sure they would be aghast at the idea of deifying her. Also, Paul himself was a Jew. Why are we to believe he would go against his strict monotheism? There is not a shade of otherwise in his letters. If we look especially at passages like 1 Cor. 8:6, Paul held to monotheism, but at the same time included Jesus in the divine identity. Fatoohi makes the same assumption others make in that saying that God is one means that God is one in person. Monotheism does not necessitate unipersonalism.

He says presenting Jesus as divine would look logical and natural for pagan converts. Seriously? Pagan converts would easily understand the idea of a man who is deity dying on a cross?

He says Gentile converts accepted Jesus’s deity easily and could have even needed that to believe in him. They accepted it so easily that Paul was imprisoned many times. It was such a non-issue to them that Paul was executed in Rome. If Paul’s life is easy acceptance, one wonders what hard rejection would look like.

I find it amusing how Fatoohi cites Robert Miller in this and then says:

Miller also believes that the story of Mary’s virginal conception of Jesus was made up because it was required by the title “son of God.” This suggestion also ignores completely the Jewish influence on the authors of Matthew and Luke, in which this story appears.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

So when pagan copycat claims are made about what Fatoohi disbelieves in, that’s okay. When they are made about what he believes in, he suddenly cares about what the Jews really thought. Jews wouldn’t have been open to a virgin birth, which I do affirm, any more than pagans would, perhaps even less so. That would implicate YHWH. If anything, I think they would have an easier time with a multiplicity of persons in the Godhead, something that was already being seen as an option, than they would the virgin birth, which I do affirm.

We know, for instance, that Paul did not hesitate in dropping circumcision as a requirement from Gentile converts to the religion he was preaching (e.g. Rom. 2:25-29, 3:29-30; 1 Cor. 7:18-19). The Book of Acts and Paul’s letters recount sharp disputes that Paul had with prominent Jerusalemite Christians because of his abolishment of certain legal requirements, which he clearly did to convert as many Gentiles as possible.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

But if you’re going to accept Acts, you also need to accept that in Acts 10, uncircumcised Gentiles received the Holy Spirit long before Paul began His ministry. In Acts 11, it is acknowledged that God had granted Gentiles repentance unto faith. In Acts 15, a council is held where it is agreed Gentiles do not need to be circumcised.

Fatoohi uses Acts when he wants to, but ignores it when he doesn’t.

Next we get to the atonement:

Amazingly, despite its fundamental position in Christian theology, the doctrine of the Atonement is not found in any of the Gospels which are presented as collections of Jesus’ sayings and works. There is not even a passing mention by Jesus to this supposedly most fundamental doctrine that represents his whole mission in life, death, and resurrection. Even when Jesus tells his disciples about the suffering he was expecting, the Gospel writers do not attribute to him a single word indicating that this suffering has a vicarious function (Mark 8:31, 9:12; Matt. 16:21, 17:12; Luke 9:22, 17:25, 22:15, 24:26, 24:46)!

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Mark 10:45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.

John 1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

Never mind also that when Jesus dies, He dies at the time of Passover. What was the point of Passover? It was a lamb being sacrificed for the sins of those in the household so the angel of death would pass over them. Surely that has nothing to do with the atonement. Right? Those interested in more on this are invited to read N.T. Wright’s The Day The Revolution Began.

As an aside, in comparing Christianity and Islam, Fatoohi says:

The credibility of the Islamic faith rests solely on the credibility of the Qur’an and the prophethood of Muhammad. Muhammad claimed to have received the Qur’an from God and that neither he nor anyone else contributed to it. The Qur’an is the only divine text in Islam. No spiritual experience of any other Muslim figure, ancient or modern, constitutes part of the faith, and no other writings have a claim to inerrability. This applies even to the words attributed to Muhammad, known as aḥādīth, or the special group of sayings known as aḥādīth qudsiyyahor “divine sayings” that are believed to represent divine revelation expressed in Muhammad’s words. These were reported down the centuries by numerous people. The fact that Muhammad’s prophethood is the only foundation of Islam is manifested in the fact that the following two verses form the declaration of faith in Islam: “There is no god save Allah” (37.35, 47.19) and “Muhammad is the messenger of Allah” (48.29).

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Here’s the problem for Fatoohi. We agree with that. We agree Islam rests entirely on Muhammad and the Qur’an. That is exactly why we reject it. Jesus is a far better figure in every way and the New Testament is far more reliable. In the next paragraph, Fatoohi says:

Western scholars have questioned whether the Qur’an we have today is the same Qur’an that Muhammad taught and they have suggested that the process of compiling it was far from perfect. But even this extreme claim, which is challenged by many, is completely different from the criticism above of the New Testament and the Old Testament.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

This extreme claim….

Extreme….

Think about that.

If you dare suggest that the Qur’an was not compiled properly, then your claim is extreme. Fatoohi makes numerous claims about Paul and Jesus throughout this book and those are not extreme. Those interested in textual criticism with regard to the Qur’an are invited to see this work.

And if Fatoohi or anyone else who is a Muslim saw this and says “I bet you don’t want Christians reading Bart Ehrman!” you will be disappointed. I have no problem with them doing that. I read Ehrman myself and respond to him. If they care about truth, they will look to see what is said about his claims.

Next time, we see what happens when we start looking at the Trinity directly.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

Book Plunge: Jesus the Muslim Prophet Part 7

What does Son of Man mean?

Fatoohi is going to try to take on this one now. To his credit, he does at least interact with material like 1 Enoch. Fortunately, he comes to Daniel and the all-important passage in there on this topic, Daniel 7:13-14. One of his arguments for this not being the Messiah is the text says one like a Son of Man, not the Son of Man.

Which is really weak.

Daniel watched in awe as one “like a son of man [kĕbar ʾĕnāš]” descended into the throne room surrounded by the clouds of heaven (v. 13). “One like a son of man” means that this person was in human form. As Baldwin points out, however, he is more than a man.

Stephen R. Miller, Daniel (vol. 18; The New American Commentary; Nashville: Broadman & Holman Publishers, 1994), 207.

Or

While still gazing at the destruction of the beast Daniel’s attention was arrested by a most amazing event. In his vision of the night another figure emerged. This was no beast. It had no animal features. There were no deep, dark, recesses here, but only light. It came as one like a son of man, a human figure. At the same time it was a heavenly figure, not an earthly one. Boldly this one approached the courtroom and was led into the presence of the Ancient of Days. Once there he was handed a kingdom, given authority and sovereign power. All peoples, nations and men of every language worshipped him, for his dominion was an everlasting dominion that would not pass away. His kingdom was one that would not be destroyed.
It is important not to miss the contrast here. Here was a human being, one in the image of God, who was at the same time a heavenly figure who ruled like man was meant to rule, that is, under the rule of God. The contrast occurs at a number of levels: chaos versus order, beastly versus human, temporary versus eternal, seized versus given, condemned versus endorsed. Here was something Daniel and many others had longed and waited for since Adam’s failure: one who lived out the divine rule of God.

Andrew Reid, Daniel: Kingdoms in Conflict (ed. Paul Barnett; Reading the Bible Today Series; Sydney, South NSW: Aquila Press, 2004), 123.

With this last one, in a Jewish monotheistic context you have a human figure who is worshipped. This doesn’t fit with what Fatoohi says, but it is just fine within Judaism.

But then something totally unexpected occurs. Into the presence of the Ancient of Days steps “one like a son of man, coming with the clouds of heaven” (7:13). Who is this figure? While the language and imagery of this verse would have been familiar to the ancient reader (though strange to us), the implications would have shocked them.
First, we should realize that “son of man” is a phrase that occurs a number of times in the Old Testament, particularly in the book of Ezekiel (2:1, 3, 6, and throughout the book), and always means “human being.” But notice this is one “like a human being,” not a human being per se. And his association, though not identification, with humanity is clear from the fact that this human-like figure is accompanied by the clouds of heaven. In other words, this person is a cloud rider, a sure indication of divinity.
In the first place, in the broader ancient Near East, cloud riding was the function of storm gods like Baal, who was often called “cloud rider” in the Ugaritic myths that describe his exploits. By the time of Daniel, many Old Testament texts had appropriated this description and applied it to God (Ps 18:1–9; 68:4; 103:3; Is 19:1; Nah 1:3). Thus, to ancient readers this human-like figure was God himself riding into the presence of the Ancient of Days, also God himself, after achieving victory over the beasts. No wonder this passage is cited so often in the New Testament in reference to Jesus, God’s Son and God himself (more on this in chapter 16).
But for now, restricting ourselves to an Old Testament reader’s perspective, we should notice that the vision ends with the Ancient of Days conferring great honor on the one like the son of man. Indeed, “he was given (presumably by the Ancient of Days) authority, glory and sovereign power; all nations and peoples of every language worshipped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed”

Tremper Longman III, How to Read Daniel (How to Read Series; Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, 2020), 101–102.

Now Fatoohi does appreciate giving what scholars say since he quotes some of them. I have done the same. I wonder who I should trust.

Fatoohi will go on later to say there is no evidence that Son of Man was used in reference to the Messiah before Jesus. Let’s leave out Daniel for the time being. To that, let it be said, “So what?” Even if that is the case, we could just as well the same could apply to the virgin birth, which I do affirm. Jesus shattered a lot of ideas on what the Messiah would be.

He does say that Jesus did use the Son of Man saying to avoid His deification. After all, everyone would just think to that Daniel passage upon hearing it and think “Yep. No shades of deity there.” This also assumes that Jesus’s deity was being taught in His lifetime, but Fatoohi keeps saying that these were monotheistic  Jews who would not do this, so who were these Jews risking turning Jesus into deity?

So color me still puzzled by Fatoohi’s arguments.

We’ll continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

Book Plunge: Jesus the Muslim Prophet Part 6

What does the Qur’an say about the sonship of Jesus? Let’s plunge into the Deeper Waters and find out.

It rejects it.

Oh. You want more.

Well, alright. Just because I like you all so much and appreciate your reading.

Anyway, Fatoohi says that in the beginning, God was alone. There was no one else. I suppose this could explain why Allah is not all-loving. After all, who was there for Him to love before creation? This is a problem you have solved in a Trinity of persons.

One important difference between the presentations of God in the Qur’an and the New Testament, at least according to the most popular understanding of the latter, is that the God of the Qur’an is one whereas the God of the New Testament is a unity. Allah is not a number of persons in one, one person in multiple manifestations, one being in different aspects, one in more than one mode, or any such designations that Christianity developed.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

This might sound like a shock, but a unity is one. That’s why it starts with “Uni.” It refers to something that is one. In this case, there is one divine nature. Unfortunately, none of these descriptions Fatoohi gives us are actually anything like orthodox Christianity.

Under pressure to reconcile contradictory statements in the New Testament, Christian theologians work hard to stress that the concepts of divine oneness and unity are one and the same. The Qur’an rejects this equation, as logic does. The God of the Qur’an is one, not united.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

We are not told what these contradictory statements are. Depending on the meaning, unity and oneness could mean the same. I fully agree the Qur’an rejects this, but if Fatoohi wants to say logic rejects this, he needs to show how. Many brilliant Christians throughout history have known logic quite well and yet somehow overlooked something right at the center of what they believe?

Jesus’ sonship of God in Christianity is no different from the concept of offspring of God of the polytheists of Arabia.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Unless the polytheists were holding on to some concept of Trinity, yes it was. Also, the polytheists would believe that a child was born in real time as a result of action on the part of the deity. In Christianity, Jesus is eternally begotten by the Father and is not an event that happened in time. The Son always was.

And when Allah said: “O Jesus son of Mary! Did you say to people: ‘Take me (ittakhithūnī) and my mother for two gods besides Allah?’” He said: “Glory be to You! I could never say what I have no right to say. If I have said it, then You know it. You know what is in my mind, but I do not know what is in Your mind. You know all unseen things. (5.116) I never said to them anything other than what You commanded me: ‘worship Allah, my and your Lord.’ I was a witness over them while I was among them, and when You took me You were the watcher over them. You are a witness over all things. (5.117) If You punish them, they are Your servants; and if You forgive them, You are the Invincible, the Wise.” (5.118) This dialog happened after God took Jesus to live in a heavenly place and rescued him from the attempt to get him crucified (Fatoohi, 2007: 445-452). Jesus lived until his middle age.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Where this took place, we do not know. How Jesus died, we do not know. This would all be news to New Testament scholars. Fatoohi uses them when it suits his goal, but when he wants to go with the assertions from the Qur’an that have no scholarly support in the subject area, he just ignores the scholarship entirely.

Most scholars also think that the deification of Jesus happened after he was gone. Larry Hurtado (2003: 131) stresses that “the Gospels confirm that the worship of Jesus in ‘post-Easter’ Christian circles represents a significant development beyond the sorts of homage given to Jesus during his ministry.”

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

I was unable to track down the article, but I did notice that Fatoohi just cited the first page, which tells me he read enough to get what he wanted and then moved on. The reply to this is “Of course they did!” The resurrection was the confirmation of Jesus and His terms. The resurrection changed everything!

Using Hurtado still, to avoid a long quote, I will just say Fatoohi concludes saying that modern scholarship concludes with what the Qur’an said a long time ago. Jesus was a man and pagan beliefs changed him into a god. This would be news to Larry Hurtado who argues that Jesus’s devotion started early on and sprang from the soil of Judaism at the time. Either Fatoohi has never read Hurtado’s work seriously, in which case he is ignorant, or he knows it and is misrepresenting it, in which case he is a liar.

Either way, he doesn’t know what he’s talking about.

We’ll continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

Book Plunge: Jesus the Muslim Prophet Part 5

How did Christians view the term “Son of God”? Let’s plunge into the Deeper Waters and find out.

Okay. We’re finally getting into more substantial stuff. Fatoohi looks at John 3:16, 18, and 1 John 4:19 and makes the following statement:

Reconciling these with passages in which the title “son of God” is applied to others would require the assumption that Jesus was considered as a special and unique son of God. While believers are sons of God, Jesus is The Son of God and the “only son” (John 1:14, 3:16). This could then explain the title “the Son,” which appears once in each of the Synoptics (Mark 13:32; Matt. 11:27; Luke 10:22) and a number of times in the Gospel of John and First John. Jesus is also called God’s “belovedson” (Mark 1:11, 9:7; Matt. 3:17, 17:5; Luke 3:22) and the chosen son (Luke 9:35). It may be assumed that this specific sense of “son of God” is what the Jewish leaders objected to and led them to accuse Jesus of blasphemy and ask for his death. This would solve the historical problem in this account, which I highlighted earlier. But this assumption has no supportive evidence. The Jewish leaders are shown as being angry at the very claim to sonship of God.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

It’s amusing that when you refer to the Qur’an on its own, that’s good enough to back a claim for what everyone believed. When you refer to the New Testament on its own, that’s an assumption with no supportive evidence. Keep in mind the Qur’an never treats the New Testament as if it has been tampered with.  If anything, Muslims were to verify what was said with the “people of the book.”

But there is evidence. Jesus says that Caiaphas will see the Son of Man sitting at the right hand of the Father and coming on the clouds of glory. That is a claim of deity. Caiaphas knew exactly what it meant. That’s why he tore his robes immediately. Muslims (And atheists and JWs for that matter) live in a world where the only way Jesus could proclaim deity is if He walked down the street and said “Hey, man. Pleased to meet you. What’s up? I’m God.”

Then Fatoohi refers to John 5:16-18.

There is actually nothing in what Jesus said and did here that would justify the Jewish leaders’ conclusion that he was claiming equality with God. It looks like John believed that this equality with the Divine is what enraged the law experts and made them charge Jesus with blasphemy so he decided to introduce it here even though the context did not justify it.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

So let’s look at the text itself:

16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

What did Jesus say? Jesus had just healed a man on the Sabbath and then said He is at work just as His Father is. This was claiming to work alongside of the Father. That was only seen as claiming deity.

He says John 5:21-30 presents the Father and the Son as two distinct beings. Possible, but in light of John 1:1 and the rest of the prologue, not likely. It’s best to say two distinct persons. The problem is Muslims (and JWs and atheists) come with the assumption of unipersonalism, that God must be one in person.

He also says Jesus was nearly stoned for claiming to exist before Abraham. He was doing more than that. He was taking the very divine name. He didn’t say before Abraham was, I was, but I AM. The audience knew what He was saying.

In the Qur’anic account, Adam is the firstborn of his kind and the angels were commanded to pay homage to him as the representative of a new species that was destined to produce spiritually highly developed individuals, such as the prophets. Satan felt that the fact that he was created of fire, as he was a jinn, gave him a higher status than an individual made originally of clay, so he rejected God’s command. God threw him out of the special place in which he was living and became the Devil who wants to make the human beings reject and disobey God to prove his point and exact revenge. It looks like this original account was changed and reproduced by some Christian theologians, including the author of Hebrews, to make Jesus the firstborn, which made him eternal, and make the angel worship him, which made him divine.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Why should I think this account is the original account? Not told. No reason is given. Once again, when the New Testament says something, it’s an assumption with no supporting evidence. When an account 600 years after the New Testament events says something, that’s the solid truth. Again, this is convincing if you’re a Muslim, but not if you’re an outsider.

John still has passages that portray Jesus as having a lower status than the father. For instance, Jesus proclaims that he was sent by the father (John 20:21), the father is greater than him (John 14:28), and he is under the command of the father (John 12:49, 14:31). There is clear inconsistency in John’s portrayal of the divine Jesus and his relationship with God. As has been rightly pointed out, with his “plain affirmation of the pre-eminence of the Father contradicting all the metaphors which suggest equality, John created a doctrinal problem the resolution of which kept the church, the councils, the bishops, and the theologians fully occupied for several centuries” (Vermes, 2000: 48).

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Kudos for at least quoting Vermes, an actual scholar in the field, but Fatoohi comes with an assumption that if there is a difference in authority and position, then there is one in nature. This is not backed again. It is merely assumed.

John’s doctrine of the Word, or Logos in Greek, is believed to have been inspired by the Alexandrian Jewish philosopher Philo (ca. 15 BCE – ca. 45 CE) who taught that the Logos was the intermediary between God and the cosmos, as it is God’s tool of creation and the agent through which the human mind can apprehend and comprehend God. The idea of the Logos dates back to the 6th century BC Greek philosopher Heraclitus who believed that the cosmic processes have a logos, or reason, similar to the reasoning power in man. The concept was developed further by other Greek philosophers. Vermes suggests that John’s Logos doctrine was also influenced by Hermetism. According to this 1st century CE pagan Hellenistic mysticism, deification of man is achieved through knowledge, and the Logos is referred to as the “son of God” (Vermes, 2000: 51).

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

There are plenty of ways for understanding where the ideas of Logos came from, but I would contend the best way is seeing it as God’s Wisdom. Jesus is the Wisdom of God from Proverbs 8 incarnate. That is why He is eternally in the bosom of the Father.

There is an interesting textual variation in one early Greek and several later Latin manuscripts of Luke. Most manuscripts copy Mark in stating that after Jesus’baptism, a voice from heaven said: “You are my beloved Son; with you I am well pleased” (Luke 3:22). Yet the other manuscripts have instead this variant of the text: “You are my son; today I have begotten you.” Bard Ehrman (2007: 158-160), a leading authority on early Christianity, argues that this is what Luke originally wrote and that the text was later changed by copies who did not believe that Jesus became God’s son at baptism. The alternative text is clearly more precise in pinpointing the inauguration of Jesus as God’s special son to his baptism.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

No. That’s not a typo on my part. Fatoohi refers to Bard Ehrman. I had no idea Ehrman was a singer who was good with a bow and arrow. We will pass over Ehrman being a leading scholar in this area. Why would the way it is read there be a problem? It’s a quote from Psalm 2 that’s a coronation Psalm. It is saying that God is publicly declaring Jesus as His Messiah. That does not mean adoptionism as Luke has Jesus as Messiah at His birth and even before. This is the recognition of that publicly for Jesus’s first appearance in public.

Interestingly, John tells us that Jesus did indeed contest the accusation of blasphemy, although not on the basis of the fact that was known to all that the claim to sonship of God was not blasphemous, but by pointing out that the Jewish scripture used the term “gods” itself for people: Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came — and Scripture cannot be broken — do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:32-36) Jesus argues that as the term “gods” is used figuratively in the scripture, and hence does not break the law, the title “son of God” is similarly metaphorical and cannot be considered blasphemous.

Fatoohi, Louay. Jesus The Muslim Prophet: History Speaks of a Human Messiah Not a Divine Christ . Luna Plena Publishing. Kindle Edition.

Jesus is actually engaging in a lesser to greater argument. He is saying that if the people to whom the word came were called gods, and those are figures mocked in the text since they are wicked people who will die like mere men, how much more does He, a righteous one, have the right to be called God. He never corrects the Jews on His claim of “I and the Father are one.” He amplifies it.

Well, at least we’re getting more.

We’ll continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)