“And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them”.
From a post-resurrection appearance of Jesus. (Luke:43-44)
Why we will not be “God as God is God” – Part 2
Against the Armstrongist Doctrine of Becoming God
By Scout
“God then purposed to reproduce himself, through humans, made in his image and likeness…” - Herbert W. Armstrong, Mystery of the Ages, p. 94, 1985.
“It cannot be repeated too often: We were born for the express purpose of literally becoming equal with the creator of the universe — members in the same eternally ruling God Family-Kingdom. But what will we be like? Like God! Exactly! Exactly like God!” - Robert L. Kuhn, “What it Means to be – Equal with God”, Tomorrow’s World Magazine, April 1971.
“Thus said the Lord, The King of Israel, their Redeemer, the Lord of Hosts, I am the first and the last, and there is no God but me…” - Isaiah 44:6, Jewish Study Bible, Second Edition.
Part 1 is at: Why We will not be “God as God is God” – Part 1
Ontology refers to God’s eternal existential nature and essence. I believe this roughly corresponds to Robert L. Kuhn’s concept of being “qualitatively” like God. The question we seek to resolve is whether resurrected humans are ontologically the same as God. If resurrected humans are different from God ontologically, then the God-as-is-God trope fails. Below are some points at issue:
God is not constructed of parts and humans are: Humans are dependent on the functioning of internal body parts for life to be sustained. We are contingent on a beating heart. God does not have parts in his essence. He is not a composite. He is what Thomas Aquinas calls a simple being. A simple being is a free, necessary being. If God is reliant on eternal parts to sustain life, then he is not necessary. He is dependent on something and this means that he is not all powerful. And then there is the chicken and egg crisis. Did the necessary heart, if there were such, come first or did the necessary God come first? And then there is the origin question. Who designed and created the heart so God could have life? These are other similar questions must be resolved in order to support the theory that God has a composite body.
Humans will have an embodied resurrection as Paul explains in 1 Corinthians 15. The implication of this, drawing on our human experience, is that we will be dependent on our bodies for the full experience of life. We might use the term “packaged” instead of embodied. Our sensory capabilities, for instance, will be packaged in our resurrection bodies. We will have seeing eyes. I doubt they will be there just for ornamentation. Maybe we will have super eyesight that we cannot now imagine but this sense will be implemented in our eyes. An embodied resurrection implies that our bodies will not be superfluous but will be an essential package of capabilities and attributes.
Jesus is fully God and fully man. He is God in essence but also has a body. We will have a body like his in the resurrection (Philippians 3:21). Jesus in his resurrected human manifestation ate fish with the disciples. This implies that his resurrection body had some internal parts that handled the processing of the fish like a human body, even though such processing might be very different from the processing we know. But Jesus, unlike us, is also fully God and so eating fish does not mean he is dependent on bodily functions such as food and a digesting stomach.
Further, if we are comprised of sarx (flesh), psuche (animating principle) and pneuma (spirit), as people in the time of Jesus believed, then our resurrected bodies will also be an assembly of parts. We will lose the perishable parts (sarx and psuche as the ancients believed) and these will be replaced by similar non-perishable parts in which the non-perishable pneuma (pneuma being our personality, consciousness, intellection and mentation) will be housed. At a minimum, in the resurrection humans will consist of two parts: resurrection body and pneuma. If God is not dependent on bodily parts and resurrected humans will be dependent on parts in their resurrected state, then resurrected humans will be ontologically different from God.
God alone is self-existent: God the Father is self-existent (John 5:26). Jesus in his pre-existent state as the Logos was self-existent (John 1:4). Jesus, fully God and fully man, in his present state is self-existent (John 5:26). Paul wrote, in Timothy 6:16, of God “Who only hath immortality (athanasia)”. The Persons of God are self-existent because they are uncreated. Humans will always possess a derivative and contingent existence because they are created (Col 1:16-17), whether in the flesh and blood state or the resurrected state. The uncreated God will create resurrected human beings but it stands to reason that he can also reverse the process and terminate resurrected human beings if he ever so willed. It is not logical that God could do something that he could not undo. This would violate his absoluteness. Because humans, even resurrected humans, have imparted life sustained by God rather than inherent, uncreated life, they are ontologically different from God.
Other issues could be considered. But for purposes of an elementary proof this should suffice. The upshot is that human beings in their resurrected state will substantially differ from God in ontology. And because the difference is in ontology, the very predicate of being, resurrected human beings will not be different from God in just degree but in category. Resurrected human beings will not be equal to God in any sense. They will be subordinate to God both ontologically and economically.
Section II: Our Participation in the Divine Economy
While resurrected humans are not going to share the ontology of God in the future, resurrected humans will share in the divine economy – what Kuhn refers to as being quantitatively like God. Resurrected humans will be immortal, not through self-existence, but through the faithful sustaining of God. Resurrected humans will be equipped for usefulness and servant leadership. And I expect God will delegate to resurrected humans work and responsibilities at a level that is appropriate. What resurrected humans do will be a finite and quantitative involvement and it will be spectacular, but it will not even remotely rise to the level of being God. Everything that God delegates to resurrected human beings will be something he could have done himself. Borrowing a concept from C.S. Lewis, God will give us the dignity of causation. He could do it all himself but he is going to let us participate.
Section III: Why Armstrongism Created the God-as-God-is-God Concept (God Reproducing Himself)
I don’t know.
Coda
God-as-God-is-God is something that even Armstrongists do not believe in without qualification. Robert L. Kuhn gave expanded definition to this topic back in the Seventies and stated that resurrected humans will have equality with God qualitatively (ontologically) but not quantitatively (in economy). It is actually the case that resurrected humans will be neither qualitatively nor quantitatively, in Kuhn’s parlance, equal to God. The equality term drops out of the equation. Resurrected humans will participate in the divine economy to a degree but will not be like God ontologically – like what he is in his existential nature. Resurrected humans will not be equal to God in the essence of his being but like him in the application of his energies – much scaled down. The God-as-God-is-God mantra should be replaced by simply referring to resurrected Christians as the “children of God” as the Bible most often does – partakers in but not full possessors of the Divine Nature. Being a child of God is not a bad future.
Afterword
I believe Armstrongists are unique among those who profess to believe in the God of the Bible in that to assert that God is actually much greater than what HWA thought him to be makes them angry. They seem to want to believe in a limited God who is nothing more than a more powerful human being. It’s as if God is just the big kid on the block. The big kid is just like all the little guys, he is just bigger and so gets his way. But one day, the little guys grow up. This reductionism applied to God, making God to be in our image, makes the idea of God-as-God-is-God seem attainable for humans. Armstrongists can be just like the big kid – maybe so close to being like God, it’s not worth mentioning – perhaps, differing in only a quarter of inch in height. Not only would they rather believe HWA’s words than the Bible, HWA’s homespun words actually suit them – it matches how they want to think about God. But, alas, God is absolute and scales of measurement do not apply to him and Armstrongists need to seriously revise their Doctrine of God if they continue to hold these views.
Kuhn, Robert L. “What it Means to be – Equal with God”, Tomorrow’s World Magazine, April 1971.
Sproul, R.C. “What’s the Difference Between the Ontological and Economic Trinity?”:
Note: This essay analyzes the doctrine of becoming God as presented in Classical Armstrongism. Robert L. Kuhn published in the Seventies. I do not know how denominations derived from the Worldwide Church of God (WCG) now state this doctrine. Also, the words “ontology” and “economy”, in the theological sense, are nowhere used in Armstrongist literature that I can find.
Gloria in Excelsis Deo