Problems In The Doctrine Of Eternal Generation -- By: Michael D. Stallard
Journal: Journal of Ministry and Theology
Volume: JMAT 20:2 (Fall 2016)
Article: Problems In The Doctrine Of Eternal Generation
Author: Michael D. Stallard
JMAT 20:2 (Fall 2016) p. 39
Problems In The Doctrine Of Eternal Generation
Director of International Ministries
The Friends of Israel Gospel Ministry, Inc.
Bellmawr, New Jersey
Introduction
In my teaching, I currently hold two things in tension. First, I reject the doctrine of eternal generation, or at least I reject the usual interpretations in key passages that are used to support that particular doctrine.1 Second, I hold to the eternal sonship of Christ. As a result, I hold to a teaching (eternal sonship) that has been justified in church history largely on the basis of a doctrine that I reject (eternal generation). Consequently, it is necessary for me to justify my rejection of eternal generation, but also to describe how I would support eternal sonship without it.
Such discussions have serious implications. Open theists insist that traditional formulations of theology proper are often rooted in Greek philosophy rather than the exegesis of Jewish Scriptures.2 What is interesting about this charge is that it is
JMAT 20:2 (Fall 2016) p. 40
sometimes true.3 Methodologically, the important question is raised as to what extent we can incorporate Greek philosophical concepts and terms into our doctrinal formulations. Almost all of us will be satisfied with the classical statement of the Trinity in which God’s oneness is described with words like being or essence and God’s threeness is described with the term persons. Nowhere in the Bible are these words or concepts defined. Such a distinction (being and person) has been brought over from Greek philosophy. These concepts are brought to the text to help communicate the truth found in the Bible that God is one and three are God. We generally do not struggle with this use of Greek philosophical concepts because, in this particular example, there is no distortion of exegesis to make the doctrinal formulation. It is essentially a cultural communication of biblical truth that has been highly successful for many centuries.4
However, in my mind the issue of eternal generation does not fit into the same category. It is not at all clear that the concept
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avoids the distortion of exegetical work in various supporting passages. Eternal generation can be defined as the Father giving life to the Son every tick of eternity, so to speak. It is a dynamic, ongoing, and unending process or activity that takes place ...
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