Jesus Only Churches by E. Calvin Beisner

Author:E. Calvin Beisner [Beisner, E. Calvin]
Language: eng
Format: epub
Publisher: Zondervan
Published: 2016-07-02T00:00:00+00:00

1See, e.g., David K. Bernard, The Oneness of God (Hazelwood, Mo.: Word Aflame Press, 1983), 55–58.

2The 1992–1993 Pentecostal Publishing House catalog lists fifteen books and three audio tape series by Bernard, all on doctrinal subjects, with five of the books specifically on the doctrine of Oneness. The catalog lists no other author with nearly so many books on any subject, let alone on these specific subjects.

3Bernard, Oneness of God, 57; see also p. 216.

4Gordon Magee, Is Jesus in the Godhead or Is The Godhead in Jesus? (Hazelwood, Mo.: Word Aflame Press, 1988), 32.

5Bernard, Oneness of God, 117.

6Ibid., 103.

7Ibid., 103–4.

8Ibid., 106.

9Magee, Is Jesus, 25.

10Bernard, Oneness of God, 171.

11Ibid., 99–100.

12Ibid., 93.

13Ibid., 64.

14Magee, Is Jesus, 16.

15The contexts of Heb. 1:5 and 5:5 make it probable that in these instances the phrase “today I have begotten you” (NIV note) refers not to Christ’s incarnation but to his resurrection. If so, then this phrase never refers to his incarnation.

16Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, trans. William F. Arndt and F. Wilbur Gingrich, rev. F. Wilbur Gingrich and Frederick W. Danker, 2d ed. (Chicago: University of Chicago Press, 1979), 527; Henry G. Liddell and Robert Scott, comps., A Greek-English Lexicon, rev. Henry S. Jones and Roderick McKenzie et al., 9th ed. (Oxford: Oxford University Press, 1940), 1144; James H. Moulton and George Milligan, The Vocabulary of the Greek New Testament (reprint, Grand Rapids: Eerdmans, 1976), 417. As Bartels observes, “Lit[erally monogenēs] means ‘of a single kind’, and could even be used in this sense of the Phoenix (1 Clem[ent] 25:2). It is only distantly related to gennaō, beget. The idea of ‘only begotten’ goes back to Jerome who used unigenitus in the [Latin] Vulg[ate] to counter the Arian claim that Jesus was not begotten but made. [M]onogenēs reflects the Heb[rew] yāhîd of Isaac (Gen. 22:2, 12, 16) of whom it is used in Heb. 11:16” (Karl-Heinz Bartels, “One,” in The New International Dictionary of New Testament Theology, ed. Colin Brown, 4 vols. [Grand Rapids: Zondervan, 1975–85], 2:725; hereafter abbreviated as NIDNTT).

17Bernard, Oneness of God, 66.

18This view resembles Apollinarianism, a view rejected by the church at the Council of Constantinople in A.D. 381 because it denied Christ’s perfect manhood (J. F. Bethune-Baker, An Introduction to the Early History of Christian Doctrine to the Time of the Council of Chalcedon [London: Methuen and Company, 1903], 239–54).

19This view is akin to Nestorianism, which represented the divine Logos as dwelling in the man Christ Jesus, so that the union between the two natures was somewhat analogous to the indwelling of the Spirit, a view condemned by the church at the Council of Chalcedon in A.D. 451 because it effectively denied the incarnation and thus the deity of Christ and the sufficiency of the atonement to pay for sin. See Bethune-Baker, History, 255–80.

20My argument here follows that of Anselm. See his Cur Deus Homo? in A Scholastic Miscellany: Anselm to Ockham, ed. Eugene R. Fairweather, Library of Christian Classics (Philadelphia: Westminster, 1956), I.xx, xxi, xxv, II.

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