The eternal generation of the Son is a Trinitarian doctrine, which is defined as a necessary and eternal act of God the Father, in which he generates (or begets) God the Son through communicating the whole divine essence to the Son. Generation is not defined as an act of the will, but is by necessity of nature. [2] [3] To avoid anthropomorphistic understandings of the doctrine, theologians have defined it as timeless, non-bodily, incomprehensible and not as a communication without but within the Godhead. [1] [4] [5] The view is affirmed by the Roman Catholic Church, [6] Eastern Orthodoxy [7] and Protestantism as is evident in the Westminster Confession [8] the London Baptist Confession [9] and by Lutheran confessions [10] among others.
The doctrine has been an important part of Nicene Trinitarianism, however some modern theologians have proposed different models of the Trinity, wherein eternal generation is no longer seen as necessary and thus rejected. [11]
The doctrine of eternal generation has been affirmed by the Athanasian creed, [12] the Nicene creed [13] and by church fathers such as Athanasius of Alexandria, Augustine, Basil of Caesarea [14] [15] [16] [17] being mentioned explicitly first by Origen of Alexandria. [18]
The doctrine was often disputed by the Socinians, arguing that the sonship of Christ is not derived from his eternal begetting. [19] [20] The view has also been disputed by some modern theologians, including some Social Trinitarians, such as William Lane Craig. [21] [22] Other trinitarian theologians to have criticized the view include Charles Ryrie, [23] John MacArthur (although later recanting of his position) [24] and J. Oliver Buswell among others. [25] [26] The doctrine was also disputed by the popular Evangelical theologian Wayne Grudem, arguing that the doctrine is derived from a misunderstanding of the Greek word monogenes ('μονογενής'). [11] However, he later recanted of his opposition to the doctrine of eternal generation. [27]
Those who teach the traditional doctrine of eternal generation have often used texts such as Proverbs 8:23, Psalm 2:7, Micah 5:2, John 5:26, John 1:18, 3:16, Colossians 1:15 and Hebrews 1:3. The ideas of 'image' and 'radiance' expressed in these texts have been argued to imply the idea of generation. Additionally, the idea of being 'begotten' in Psalm 2:7 and John 3:16 has been applied by theologians to support eternal begetting or generation. The text of John 5:26 is one of the most central texts used to defend the idea of eternal generation, which references the Son being granted to have 'life in himself' by the Father. [28] [29] [30] [31] [32] [33] However, the idea that these texts teach the doctrine of eternal generation has been disputed by its critics. The critics of the theory such as William Lane Craig have argued that it introduces subordinationism into the Godhead. A major issue in the debate is the translation of the Greek term monogenes, translated as 'only begotten'. Those who hold to eternal generation generally argue the word to involve an idea of derivation or begetting, while its critics have denied that the word has such connotations. [34] [11]
In his Reformed Dogmatics, 19th-century Dutch Reformed theologian Herman Bavinck presages an enumeration of the characteristics of the eternal generation of the Son by emphasising the classical attribution of 'life' to God, stating that he is not an 'abstract, fixed, monadic, solitary substance, but a plenitude of life'.
The special qualification of the second person in the Trinity is filiation. In Scripture he bears several names that denote his relation to the Father, such as word, wisdom, logos, son, the firstborn, only-begotten and only son, the image of God, image ('εἱκων'), substance ('ὑποστασις'), stamp ('χαρακτηρ') [cf. Hebrews 1:3]. The doctrine of eternal generation ('αἰωνος γεννησις'), so called for the first time by Origen, was based on these names and a few texts cited above. In using these terms we are of course speaking in a human and hence an imperfect language, a fact that makes us cautious. Yet we have the right to speak this language. For just as the Bible speaks analogically of God's ear, eye, and mouth, so human generation is an analogy and image of the divine deed by which the Father gives the Son 'to have life in himself' ( John 5:26). But when we resort to this imagery, we must be careful to remove all associations with imperfection and sensuality from it. The generation of a human being is imperfect and flawed. A husband needs a wife to bring forth a son. No man can ever fully impart his image, his whole nature, to a child or even to many children. A man becomes a father only in the course of time and then stops being a father, and a child soon becomes wholly independent from and self-reliant vis-à-vis his or her father. But it is not so with God. Generation occurs also in the divine being. God's fecundity is a beautiful theme, one that frequently recurs in the church fathers. God is no abstract, fixed, monadic, solitary substance, but a plenitude of life. It is his nature (οὐσια) to be generative (γεννητικη) and fruitful (καρπογονος). It is capable of expansion, unfolding, and communication. Those who deny this fecund productivity fail to take seriously the fact that God is an infinite fullness of blessed life. All such people have left is an abstract deistic concept of God, or to compensate for this sterility, in pantheistic fashion they include the life of the world in the divine being. Apart from the Trinity even the act of creation becomes inconceivable. For if God cannot communicate himself, he is a darkened light, a dry spring, unable to exert himself outward to communicate himself to creatures. [35]
Given this emphasis on the 'life' of God, Bavinck enumerates three major characteristics of the eternal generation while establishing Nicene orthodoxy against Arianism.
In order to guard their doctrine of derivation and eternal generation from all gross anthropomorphic conceptions, they carefully maintained that it was—(1) αχρονος timeless, eternal; (2) ασωματως not bodily, spiritual; (3) αορατοςinvisible; (4) αχωριστως not a local transference, a communication not without but within the Godhead ; (5) απαθως without passion or change; (6) παντελως ακαταληπτος, altogether incomprehensible.
The eternal generation of the Son is commonly defined to be an eternal personal act of the Father, wherein by necessity of nature, not by choice of will, he generates the person (not the essence) of the Son, by communicating to him the whole indivisible substance of the Godhead, without division, alienation, or change, so that the Son is the express image of His Father's person, and eternally continues, not from the Father, but in the Father, and the Father in the Son
And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son.
the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father, (Jhn 1:14; Jhn 1:18); the Holy Ghost eternally proceeding from the Father and the Son, (Jhn 15:26; Gal 4:6).
the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father;29 the Holy Spirit proceeding from the Father and the Son;30
l with us according to the humanity; that He is in all respects like us, excepting sin; that He was begotten before the world out of the Father according to the deity, but that the same person was in the last<
II. That the Father is begotten of no one; the Son of the Father; the Holy Ghost proceeds from Father and Son.