Basic Training with R. C. Sproul, “God the Father”, 2

In this session, in our study of the basic foundations to Christian doctrine as we follow the

Apostles' Creed, I want to look at the first affirmation of the

Creed. In our last session, we looked at what it means to believe and to make a confession of faith.

Well, in the Apostles' Creed, it starts, I believe, then what? What comes next? In God the

Father Almighty, Maker of heaven and earth. So that the first affirmation of the

Creed has to do with the central importance of God the Father.

Now, we ask why the affirmation in God the

Father? Why is that there? I believe in God the Father. Why does this word occur in the early creeds?

Do you have any idea? Well, from very early on, even before the

Council of Nicaea, which came in the 4th century, the Christian community was self -consciously

Trinitarian. Notice how the Creed progresses. I believe in God the

Father and in Jesus Christ, His only Son, our Lord. And then you have a separate affirmation.

I believe in the Holy Ghost. So that all three persons of the

Trinity are confessed in this very early creedal statement.

So the allusion to the Father, on the one hand, is loaded with Trinitarian significance.

And I'll come back to that in a moment. But there's another reason why the term

Father figures prominently in the foundations to the

Christian faith. Anybody have any idea why? Well, again, in the 19th century, where we saw the advent of 19th century liberalism, it was a kind of an ongoing attempt with the birth of the science of comparative religions, for example, to seek the essence of religion.

What is it that Christianity has in common with Islam or with Judaism or Buddhism and so on?

And those who were disenchanted with the supernatural trappings of biblical

Christianity wanted to penetrate to the core of the Christian faith or to what the thinkers called the essence of Christianity.

There were just a ton of books published in the 19th century, particularly in Germany, that spoke of the essence of religion, like Ludwig Feuerbach, or the essence of Christianity.

The German word there is Wesen, the Wesen or the being, the substance of what

Christianity is. And the attempt later scholars were critical of, saying that it was reductionistic, that is, get down to the very lowest common denominator of what we find in religion.

What is religion all about? And Harnack, for example, in the 19th century, published a book that is still in print and very influential, a simple little book entitled,

What is Christianity? And he boils

Christianity down to this very basal common denominator that has two central affirmations, the universal fatherhood of God and the universal brotherhood of man.

Fatherhood of God, brotherhood of man, he said. That's the essential message of the New Testament.

Well, Orthodox Christianity reacts somewhat with a jaundiced eye to that kind of reduction for several reasons.

One is that it tends to obscure some of the other vital ingredients of Christianity, but not only that, we raise the question as to whether or not it's true that the

Bible does teach the universal fatherhood of God and the universal brotherhood of man. William Ellery Channing taught it, you know, as a creed for Unitarianism, and it's become part of the

American way of life to assume a universal fatherhood of God and a universal brotherhood of man.

And it may sound shocking to you if I suggest that maybe the Bible doesn't teach any such idea as the universal fatherhood of God or the universal brotherhood of man.

Can you think of any place where the Bible teaches the universal fatherhood of God? All right, it's an inference that can be drawn from creation, and it's not just an inference.

The Apostle Paul on one occasion at Mars Hill does say that, quoting the secular philosophers, as your own poets have said, we are all

God's offspring. In the sense that God is the creator of all people, there is this bleak sense in which the

Bible does inferentially say that God is the creator of all men, so that in that certain sense

He's the father of all men. But that is a very, very rare indication, and you would think that if it's the essence of Christianity that it's something that would be virtually on every page.

But before I elaborate further on that, let me go to the second phase, the universal brotherhood of man.

Where do we read that in the Bible? The Bible does not teach the universal brotherhood of man.

What the Bible teaches is the universal neighborhood of man. Jesus makes it clear that all men are my neighbors, and I have duties to perform to my neighbors, that I am called to love my neighbor as much as I love myself.

And you say, well, maybe this is just a semantic game where we're distinguishing between neighbors and brothers, but I do it for a reason.

In the New Testament, the concept of brotherhood is a very, very special kind of human fellowship.

I mean, at the heart of the Christian confession, as we will see in a moment, that Jesus is the only son of God.

So that there is a unique sense in which Jesus is the son of God, which is a unique sense in which

God is the father of Jesus. And we enter into the family of God not by nature, not simply by being born a human being.

In fact, the Bible says we're children of wrath, doesn't it? But in order to become a child of God, we must be adopted into the

Father's family by virtue of our relationship with the only begotten

Son, who is Jesus. Elsewhere, the Scripture says, as many as are led by the

Spirit of God, those are the sons of God or the children of God.

In other words, in biblical language, particularly in Jewish categories, there is a specialness associated with this filial relationship of fatherhood and sonship and consequently of brotherhood.

We are adopted into the family of God by virtue of faith in Christ and through the regeneration of the

Holy Spirit. And so if we talk about a universal brotherhood, universal fatherhood, we obscure that very special relationship that Christ has made possible for those who believe in Him.

Now quickly, in the

Old Testament, there are times when God is referred to as the

Father. But when a Jewish child was taught to pray, he was given several, 30, 40 different appropriate forms of address to God.

So if he was going to pray, he said it's appropriate to address God this way, it's not appropriate to address

God in another way. Just like we teach our children, you don't sass your parents, you don't be impolite, and we learn how to call the minister reverend and the professor doctor and all of that sort of thing.

So that there were prescribed titles that were appropriate forms of address for God.

The personal, direct form of address of calling God Father is noticeably absent from those

Jewish lists. We go over this in more detail in our Christology series, but I'll mention it again here, and that is a fact that most people aren't aware of.

That nowhere in the Old Testament or in any existing Hebrew documents do we ever find a

Jewish person addressing God directly in the form of personal address as Father until the 10th century

A .D., until a thousand years after Christ in Italy.

With one notable exception, a Jewish rabbi from Galilee in the first century whose life is recorded in history, many of his public and private prayers are recorded, and in every single prayer this rabbi prays except one, he directly addresses

God as Father, who is that mysterious Galilean rabbi, Jesus.

The reason I say it is that Jesus' contemporaries were shocked to their boots that Jesus would walk around calling

God Father directly. In fact, some of his enemies took that as grounds enough to convict him of blasphemy.

But if you listen to Christians praying in a group, and each one speaks in his prayer, you can depend that 90 percent or more will begin their prayer by saying

Father, so that it is so universal among us today, so commonplace, that we tend to take it for granted and miss the radical significance of Jesus addressing

God as His Father. We also miss the significance of the

Lord's prayer at that point. Jesus said, when you pray, pray like this, what? Our Father.

Jesus is saying, what I have done, I am the first Jew to do it. I have done something radical, a major innovation, and now

I am inviting you to participate in that personal filial relationship that I have with the

Father. You can address Him as Father too. But you see, if it is assumed that that just goes with the baggage of being human that is built into nature, that the essence of religion is the universal fatherhood of God and universal brotherhood of man, you miss the significance of that invitation to stand in the presence of God and say to Him, Abba, Father.

Okay, so there is the sense in which the Father refers to the

Trinity, and the other dimension of it, which we ought not to miss, is this filial relationship that is special and which is personal.

Christianity affirms the existence of a personal

God with whom we have a personal and filial relationship.

We don't utter our prayers to the great mystery of cosmic dust.

Again, this is so elementary that it is often overlooked, that the

God that we worship is a God who has a name and who has a personal history.

But if we go around our society and you say to somebody, do you believe in God? We know that, well, ten years ago the poll showed that 98 % of Americans who were polled affirmed a belief in some kind of God.

Now it's dropped to 95%. That's still an overwhelming majority, but we've lost 3 % of theists in the last decade.

But how the question is posed will determine how the answer is given.

If I say, do you believe in some kind of supreme being, that's one thing. Or do you believe in some kind of higher power, higher power, cosmic dust, celestial energy, some kind of primordial fog out of which everything comes?

That's one kind of a question. The other question is, do you believe in God the Father that is a personal

God? Do you believe in Yahweh, a God who has a name and who has a personal history?

That's all the difference in the world. I think if we would examine the actual behavioral patterns of our culture, we would see a culture that embraces theoretical theism, 95 % believe in some kind of higher power, but practical atheism.

Practical atheism means to live as if God did not exist, to live as if God does not exist.

Well, when the Christian makes his initial profession of faith, he firmly declares his belief in a personal

God who is our Father. And being my Father means he has an intimate relationship to me and to my life.

All right, well, of all of the adjectives and descriptive terms that is used for God in the

Old Testament and in later creeds, eternal, invisible, immutable, omniscient, omnipresent and so on, when we go down to the very basic confession of the

Apostles' Creed, we see that God is described, again, in the earliest Roman symbol as,

I believe in God the Father Almighty. Of all of the descriptive terms that could be used about God, I wonder why it is that that one is selected for the earliest formulation,

God the Father Almighty. Well, remember, in the patriarchal period in the

Old Testament, the ancient traditions of Israel, God was known by several names and by several titles.

The supreme name, of course, Yahweh, I am who I am. But He also was known by other names,

Elohim, for example, and one that was very important in antiquity was the name

El Shaddai. Again, we find in the patriarchs,

Abraham, the period of Abraham, and we find it throughout the book of Job, which is set in the period, the time period of the patriarchs, the time of Abraham, Isaac and Jacob.

And this title or name for God means the one who overpowers, the one who has all strength and power.

Now here, in the ancient world, there is a sense in which the term Almighty calls attention to monotheism.

Why would the term Almighty be a confession of monotheism, you suppose?

Right, there is no equal. Critical scholars in the 19th century developed what was called the religious historical school, and they applied a scientific principle that was widespread and very influential to the culture of Western civilization in the 19th century, and it was the concept of evolution.

So often people think that the debate between Christianity and secular science focuses on biological issues about evolution, but in the 19th century, in the intellectual world, evolution became a buzzword, and it wasn't restricted to questions of biological development, but there were all sorts of evolutionary theories developing, coming out of the massively complex philosophical system of Frederick Hegel, for example.

We see it in Spencer's social Darwinianism, his view of political theory and government and so on, and it also was applied to religions.

And the basic thesis was this, that everything, all patterns of life, all forms of culture, all aspects of society, whether they're biological, psychological, governmental, economic, or whatever it is, everything follows the same pattern, an upward movement of the nature of things from the simple growing up to the complex.

And the theory was the same thing happened with the development of religion, so that all religion began with very simple ideas of God, and the theory was this, that religion begins with animism, and then progresses to polytheism, and then progresses to henotheism, and then progresses to monotheism.

So the theory is monotheism, the belief in one God, is something that comes very, very late in the history of the world.

And the critics even said that it's late in Jewish history, it doesn't come until the 8th and 7th century prophets of Israel.

They don't believe that Moses was a monotheist, they don't believe that Abraham was a monotheist, and so on.

But they say, rather, it went through the same progression. Well, what's animism? Where do you find animism today?

Right, in primitive tribal societies, animism believes that inanimate objects, like trees or turtles, or, well, turtles are animated in a certain sense, but trees and rocks and so on, are inhabited by spirit beings, usually of a negative inclination, demonic spirits.

So that all of nature is animated, so you pray to the stone, you pray to the tree, you pray to the moon, that's the most primitive form.

And then it graduates to a more sophisticated level of, instead of just having lots of separate little spirits inhabiting objects, you have a belief in many gods, like you had in the ancient world, where you have in each nation a separate god with a separate job description for some specific task.

Like you have the god of war, you have the god of fertility, you have the god of hearth and home, you have the god of wisdom, you have the god of strength, the god of speed, and all of that.

You have different gods, you know, the Greek gods, the Roman gods, god for everything. Then you move from polytheism to henotheism.

Now, what's henotheism? That may be a new term for some of you. Is it? Okay, henotheism is sort of a transitional stage between polytheism and monotheism.

Henotheism teaches the idea that there is one god for every nation who has sovereignty over a certain geographical or ethnic sphere.

So that the Jews have one god and that one god takes care of everything, war and peace and fertility and hearth and home and wisdom and so on, but he's just the god of the

Jews. And next door, the Philistines have their god who's the god over the Philistine neighborhood, but there's only one god in Philistia, one god in, you know, they have

Baal, the Canaanites have Baal, Philistines have Dagon, the Jews have Yahweh. That would be the idea, that there's one god for every people until finally you emerge with the concept of a god who is almighty, the god who is over everything.

But from the earliest times in Hebrew religion, which disputes this evolutionary process, is the idea of monotheism because not only do we find in the patriarchal records the name of God as El Shaddai, the almighty one, but you have the concept of God as the creator, not just the redeemer of Israel, but the one who creates heaven and earth.

So what would be his sphere of authority? Not just over the geographical boundaries of Palestine that run from Dan to Beersheba, but they go over the whole world.

Now, so that the term almighty is rooted and grounded in the concept of God as being sovereign over all the world.

It is a clear affirmation of monotheism. Now, I mentioned earlier that in the old

Roman symbol, you had, well, in the first of all, in the catechetical questions, the interrogation, do you believe in God the

Father Almighty, question mark. Then when that was reversed to become a positive creed in the old

Roman symbol, the old Roman symbol simply said, I believe in God the

Father Almighty, period, and in Jesus Christ, so on. There was no clause maker of heaven and earth.

That came in, presumably, in the second century. Now, we talked already about the crisis of the second century that made it necessary for the church to even have creeds because of the influence of Gnosticism, and we remember one of the most important reasons why the church declared its canon of Scripture, the

Bible, was because of the work of Marcion. The very first collection of New Testament books was done by Marcion, but he was a heretic.

What was his heresy? What did he do with the New Testament writings? Does anybody know? Marcion produced a truncated, expurgated version of the

New Testament. Matthew's gospel was gone, and any reference to the

God of the Old Testament was scratched out, so that he tried to create a line of division between Jesus and the

Old Testament God, and you still find that tendency today. People will say, well,

Jesus I like, you know, but it's that God of the Old Testament that I can't stand. Well, the Gnostics in the second century argued, some of them argued, that Jesus, Father of the

Old Testament, was the true God, but he was not the creator, because the creator of the world was called a demiurge, which is sort of a junior grade deputy

God, and this demiurge who created the heaven and the earth was a bad guy.

He was a bloodthirsty fellow, and he is involved with the fall of man, and what

Jesus does is comes from the creator God, I'm sorry, comes from the,

I'm confusing everybody. The demiurge creates the heaven and the earth in the

Gnostic view. The true God, the omen God, doesn't have anything to do with creating the heaven and the earth.

He's up in some spiritual zone, and Jesus comes from the supreme

God, and comes down and defeats the demiurge, and redeems man to the true

God, okay? It was at that stage that the church inserted in its creed,

I believe in God the Father Almighty, comma, maker of heaven and earth, to dispute this idea of a distinction between the

God who is and the creator. The Father of Jesus Christ, according to Christianity, is the creator of heaven and earth, that our redemption is brought about by the activity of our creator, and that there is only one

God, no demiurges, and that there is no disjunction between the

God of the New Testament and the God of the Old Testament. Alright, in our next session, we'll look, we'll take two sessions to look at the

Christological affirmations of the creed, and we'll take up the first part of that the next time.