Common Unsubstantiated Speculations About God's Character to Avoid
Unsubstantiated Speculations About God's Character
The Bible warns against speculating about God without basis in Scripture. In 1 Timothy, readers are cautioned against "myths and endless genealogies, which cause useless speculations rather than God's plan that is by faith" [4]. This warning is echoed in other passages, such as 2 Timothy 3:5, which speaks of those "having a form of godliness but denying its power" [1, 2].
Speculative Philosophy and Theology
The early Christian tradition was wary of speculative philosophy that sought to understand God's nature through human reasoning alone. Charles Hodge, one theologian, argued that speculative philosophy is "empty; void of truth, weightless and worthless" when it comes to understanding God's nature [7]. John Calvin also warned against "perverse dreams" that arise from human speculation about God's character [8].
One area where speculation can lead to error is in understanding God's attributes. For example, the concept of God's simplicity is a complex theological idea that has been debated throughout Christian history. John of Damascus, an Eastern Orthodox theologian, argued that God's simplicity means that He is not composed of multiple qualities, but rather that these qualities are essential to His nature [10].
Avoiding Unsubstantiated Speculations
To avoid unsubstantiated speculations about God's character, Christians should be cautious of philosophical theories that are "entirely outside of the Scriptures" [6]. Instead, they should rely on the clear teachings of Scripture and the traditions of the Church. As Aquinas noted, when discussing the Trinity, "a heresy arises from words wrongly used" [11]. Therefore, Christians must be careful in their language and theology to avoid error.
The Bible itself provides guidance on how to approach questions about God's character. In Colossians 2:8, readers are warned against being "spoil[ed] through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" [5]. This warning is reinforced by the exhortation to "reject irreverent, silly myths" and to "train yourself for godliness" [3].
Historical and Theological Context
The early Church Fathers were also concerned about the dangers of speculation. Augustine, for example, noted that the testimony of common report is not always trustworthy, and that Christians should be cautious in their acceptance of speculative ideas [9]. Tertullian similarly argued that the principles of the Christian faith are in harmony with the general ideas implanted in human minds at birth, and that Christians should be guided by these principles rather than by speculative reasoning [12].
Sources
- II Timothy “II Timothy 3:5 (BSB) — having a form of godliness but denying its power. Turn away from such as these!”
- 2 Timothy “2 Timothy 3:5 (NASB) — holding to a form of godliness, although they have denied its power; Avoid such men as these.”
- I Timothy “I Timothy 4:7 (BSB) — But reject irreverent, silly myths. Instead, train yourself for godliness.”
- I Timothy “I Timothy 1:4 (LEB) — and not to pay attention to myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith.”
- Colossians “Colossians 2:8 (KJV) — Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: is obvious that this is a mere philosophical theory, entirely outside of the Scriptures, and can legitimately have no influence on Christian doctrine. The Bible everywhere teaches that God sent his Son into the world to save sinners; that He was born of a 612 woman and made under the law for our redemption; that He became man in order that He might die, and by death destroy the power of Satan. No speculation inconsistent with these prevailing representations of the Word of God can be admitted as true by those to whom that word is the rul”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 70: empty; void of truth, weightless and worthless. It is moreover, a deceit; it disappoints and misleads. This is not said of natural philosophy, which concerns itself with the facts and laws of nature; nor of moral philosophy, which treats of the phenomena and laws of our moral nature; nor of intellectual philosophy, which deals with the operations and laws of mind as revealed in consciousness. But it is said of speculative philosophy; of every system which undertakes to determine on à priori speculative principles, the nature of God, the o”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 29: embers, it will be proper here to dispose of some of these perverse dreams. Hitherto our chief object has been to stretch out our hand for the guidance of such as are disposed to learn, not to war with the stubborn and contentious; but now the truth which was calmly demonstrated must be vindicated from the calumnies of the ungodly. Still, however it will be our principal study to provide a sure footing for those whose ears are open to the word of God. Here, if any where, in considering the hidden mysteries of Scripture, we should s”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. VIII.--OF THE QUESTION WHY, IF CHRIST IS BELIEVED TO HAVE BEEN THE WISEST OF MEN ON THE TESTIMONY OF COMMON NARRATIVE REPORT, HE SHOULD NOT BE BELIEVED TO BE GOD ON THE TESTIMONY OF THE SUPERIOR (part 1): 13. Besides this, they ought to tell us by what means they have succeeded in acquiring their knowledge of this fact that He was the wisest of men, or how it has had the opportunity of reaching their ears. If they have been made acquainted with it simply by current report, then is it the case that common report forms a more trustworthy i”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 9: 12b Chapter IX .— Concerning what is affirmed about God. The Deity is simple and uncompound. But that which is composed of many and different elements is compound. If, then, we should speak of the qualities of being uncreate and without beginning and incorporeal and immortal and everlasting and good and creative and so forth as essential differences in the case of God, that which is composed of so many qualities will not be simple but must be compound. But this is impious in the extreme. Each then of the affirmations about”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of What Belongs to the Unity or Plurality in God, Art. 2: Article: Whether the Son is other than the Father? I answer that, Since as Jerome remarks [*In substance, Ep. lvii.], a heresy arises from words wrongly used, when we speak of the Trinity we must proceed with care and with befitting modesty; because, as Augustine says (De Trin. i, 3), "nowhere is error more harmful, the quest more toilsome, the finding more fruitful." Now, in treating of the Trinity, we must beware of two opposite errors, and proceed cautiously between them---namely, t”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XL.: But observe whether the principles of our faith, harmonizing with the general ideas implanted in our minds at birth, do not produce a change upon those who listen candidly to its statements; for although a perverted view of things, with the aid of much instruction to the same effect, has been able to implant in the minds of the multitude the belief that images are gods, and that things made of gold, and silver, and ivory, and stone are deserving of worship, yet common sense[2] forbids the supposition that God is at all a ”