Understanding the Trinity using Object Oriented Design

God is an existential reality who is to be understood, savored and worshiped. The Bible makes it clear that the supreme revelation of God is in the Lord Jesus Christ (Hebrews 1:1-3). People have sought to understand and express realities about God through timeless mediums of prose, poetry, music, paintings, sculptures, signs..etc. These expression mediums, though limited, can help express insights into aspects about God. One of the most interesting yet complex realities about God is His self-identification as being triune. The orthodox understanding of the Trinity is:

One God as three distinct co-substantial, co-eternal persons.

While the definition is fairly straight-forward, it is an immensely difficult thing to comprehend because our mind searches for analogies, examples and illustrations that are hard to find. Some illustrations are unhelpful and most spill over into the modalist heresy.

Object oriented design is a conceptual means of modeling abstracts, realisms and expressing programmatic constructs. It is widely used in designing and implementing software systems. Could object oriented concepts offer insights into understanding the doctrine of Trinity?

Here's an attempt:

public Class God { /* attributes described in the Bible */ }
      
 /* The three statements below are triggered by self- realization, outside of time and  executed concurrently */

TheFather = new God();
TheSon = new God();
TheHolySpirit = new God();

Note: It is not too difficult to model self-realization, time-independency and concurrency 

The pseudo-code captures:

(1) The distinctness of the three persons in the Trinity. When one processes the pseudo-code above, it is impossible to mis-speak one person being the same as the other.
(2) The attributes and substance of all three persons is the same.
(3) The possibility for three persons to perform different (Son praying to the Father) and same (Creation: Genesis 1, John 1:1-3) acts.
(4) The feasibility of an open system where the doctrine of the Trinity is not implausible.

Other consideration(s):

1) Is John 3:16 a reason to consider TheSon as a subclass of TheFather (still triggered by self-realization, outside of time)?
2) Representing Hypostatic Union within this illustration matrix would be an interesting study.

Sojourners and Exiles in a Kingdom Perspective

There has been a continued stream of Christian theology that views Christ's work on the cross as being kingdom oriented towards cosmic reconciliation and societal renewal through Christian life and work. It is based heavily on the following verses:

(i) "Your kingdom come..." Matt 6:10
(ii) "...behold, the kingdom of God is in the midst of you..." Luke 17:21
(iii) "that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God." Roman 8:21
(iv) "and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" Colossians 1:21

The perspective that these verses could create is that God's kingdom is brought to this world through individual regeneration and Christian community affecting creation, creative work and all aspects of human enterprise. As Peter writes to the Church in I Peter 2:11, he uses language that might seem contradicting to this kingdom perspective.

I Petr 2:11 "Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul."

Peter uses the adjectives sojourners (παροίκους) and exiles (παρεπιδήμους) in relation to the Church. This is a recurring theme in I Peter (1:1 παρεπιδήμοις, 1:17 παροικίας) and has a clear  correlation to Hebrews 11.  In a kingdom oriented perspective where Christian life and work affects all aspects of human enterprise, it is possible to look at I Peter 2:11 as being in tension with such a perspective. But is it?

Other scriptural references to being aliens: Early Christian sermons in the Acts of the Apostles have clear reference to being sojourners and so do the words of the Lord Jesus and Paul's writings. A couple of examples are:

(i) In the words of the Lord Jesus: "...the world has hated them because they are not of the world" John 17:14
(ii) In the words of Paul: "But our citizenship is in heaven..." Philippians 3:20

Being an exile and a sojourner in a world being redeemed: How is it possible that the Bible talks about Christian life and work permeating society and yet calls Christians sojourners and exiles. The key and model seems to be in a word spoken by God through the prophet Jeremiah.

"But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare." Jeremiah 29:7

It seems like God calls His people to seek for the welfare of the world through personal regeneration and community outreach while considering themselves travelers and exiles from their real kingdom where Christ is the King and people are full of joy.

The Apostles' creed in Telugu

A slightly modified version of the apostles' creed in Telugu:

అపొస్తలుల విశ్వాస ప్రమాణము

ఆకాశమును భూమిని సృష్టించిన, సర్వశక్తిగల తండ్రిఆయిన దేవునిలో

మరియు తన అద్వితీయ కుమారుడు, మన ప్రభువైన, యేసు క్రీస్తులో

నేను  విశ్వసించుచున్నాను

ఆయన (యేసు క్రీస్తు) పరిశుద్దాత్మ ద్వారా జన్మించి, కన్య మరియకు పుట్టెను,

పొ౦తి పిలాతు కింద శ్రమపడేను; సిలువ వేయబడి, మరణించి, సమాధి చేయబడెను. మూడవ రోజు మృతులలోనుండి లేచెను

పరలోకానికి ఆరోహణుడై, దేవుని కుడిపార్శ్వమున కూర్చుండెను

అక్కడనుండి సజీవులకును, మృతులకును తీర్పుతీర్చుటకు ఆయన వచ్చును

పరిశుద్దాత్మలో నేను  విశ్వసించుచుచున్నాను

పరిశుద్ధుల సమాజమైన, పరిశుద్ధమైన సార్వత్రిక సంఘములో నేను  విశ్వసించుచున్నాను

పాపక్షమాపణలో, శరీరం యొక్క పునరుత్థానంలో, నిత్యజీవితంలో నేను  విశ్వసించుచున్నాను.

ఆమెన్.

A broad categorization of Indian Christian theologians (1850-1950)

India has a rich heritage in many fields including Christian theology. It precedes in time the Reformation, the Great Schism and the Enlightenment. There was Christian presence and theology as early as the first few centuries A.D, if not the first century itself. Understandably, the last century and a half (particularly 1850-1950) have had the most impact on the current state of Christian thought, practice and theology. A survey of Indian Christian theologians of this time can be aided by a categorization that explains their broad affiliation and emphases. Obviously, using a broad brush like this only helps towards making initial impressions and cannot be used to pigeonhole.

(For this categorization, the word Christian is used for all theologians who identified themselves as Christians and whose pursuit was to know the Lord Jesus through the Bible. This does not mean that their theologies conform to Orthodoxy and as such are open to critical analysis)

I) The contextualizing group: These were theologians who emphasized the need for the Indian Church to be distinctly Indian in practice but Biblical in faith and doctrine. They contributed a significant amount of scholarship during the late 1800s and early 1900s. They are characterized by a devoted study of texts regarded as traditional Indian scriptures and had varying degrees of interposing those texts to Biblical revelation. 

Emphases:

There is a noticeable streak of thought in their writings that world views and traditions other than those contained in the Bible can contribute towards the search for (Biblical) Truth. There is also an emphasis on nationalism and God's kingdom building through cultural and social engagement. 

Theologians:

Prominent names in this group include M.M. Thomas, Raimon Pannikar, Kaj Baago,  J. N. Farquhar,  V.Chakkarai, P. Chenchiah, A.J Appasamy, K.C. Banerjea and P.D. Devanandan. Some of these theologians were trained and had advanced degrees in theology; others had very little formal theological training but their theological curiosity, study and grasp coupled with their social engagement and influence made an impact on Indian Christian thought.

II) The ecumenical/Institutional Church group: Theologians in this category have written within the context of their institutional organization. The Christian history in India until this day has three branches of Institutional Church organization (that have had engagement with Protestant/Evangelical theology). The first branch is the Mar Thoma Church, the second branch is the ecumenical Church of South&North India (CSI & CNI). The third are Churches that don't have strong organizational super structures but have close affiliation (mostly in doctrine and practice) to mainline protestant denominations (Baptist, Methodist, and few indigenous movements)

Emphases:

Prominent themes in their writings are Church life, Theological distinctives, Mission of the Church.

Theologians:

Prominent names in this group include Lesslie Newbigin, Victor Premasagar.

III) The Dalit/Subaltern theology group: This has gained prominence in the late 1900s when it was recognized that a vast majority of Christians are Dalits (conservative estimates at 60%, generous estimates at 80%). Theologians in this category have written in a context that serves and supports Dalit themes and ideology within the Church.

Emphases:
Identity in Christ, Liberation theology, Empowerment.

Theologians: 

Prominent names in this group include A.P Nirmal, V.Devashayam, George Oommen, M. Azariah, James Massey.

Concluding remarks:

The trajectory of predominance in Indian Christian theology has more or less followed the numbered categorization above. It started out to be predominantly contextualizing and rethinking. The yeoman ecumenical effort (CNI and CSI) in the early-mid 1900s saw a rise of Institutional theology and the most recent past has made Subaltern theology the most relevant. Almost all areas of Indian Christian life and work today, when seen through the lens of subaltern liberation, seem to be permeated with empowerment themes. It would be interesting to see how a theological work that is driven by the glory of God, contextually-based, empowerment-themed, Gospel-oriented and Kingdom-directed  would impact the Indian Church today.

Acts 17:22  "So Paul, standing in the midst of the Areopagus, said..."

References:

[1] James Massey (1 January 2013). Rethinking Theology in India for the 21st Century. Manohar Publications. ISBN 978-81-7304-976-7.

[2] The Gospel in a Pluralist Society. Wm. B. Eerdmans Publishing. 1989. ISBN 978-2-8254-0971-8. 

[3] V. Devasahayam (1997). Doing Dalit Theology in Biblical Key. Department of Research and Publications, Gurukul Lutheran Theological College and Research Institute.

[4] Revd Dr Peniel Rajkumar (28 June 2013). Dalit Theology and Dalit Liberation: Problems, Paradigms and Possibilities. Ashgate Publishing, Ltd. pp. 8–. ISBN 978-1-4094-8064-8.

[5] James Massey (1994). Indigenous People: Dalits : Dalit Issues in Today's Theological Debate. Indian Society for Promoting Christian Knowledge. ISBN 978-81-7214-154-7.
[6] Sunand Sumithra (1990). Christian Theology from an Indian Perspective. Theological Book Trust.

(References) Tracing the history of the translation of the Bible into the Telugu language-5

Please see Part 1 here (please note the disclaimer at the top).
Please see Part 2 here 
Please see Part 3 here
Please see Part 4 here

These notes and references are provided for deeper study/cross-verification on this phase of studying the translation history of the Telugu Bible.

    General notes:

• In early documents, Telugu is referred to as Telinga or Warugu.
• MS stands for manuscript and MSS stands for manuscripts.

     Pointers to navigate through references:

     Initial translation work:

•  Telugu was thought to be a secondary language and that Telugu speaking people knew Tamil [1]
• In 1732/34 the first translation into Telugu was completed by Benjamin Schultze [1]. He compiled the first book on Telugu Grammar. A picture of the grammar book can be found at [4]and the manuscript at [5] Texts used by Schultze [2] [6]. His translation was never printed and might be somewhere in Halle [8].
• Schultze was succeded by John Philip Fabricus. His life is described in a little detail in [3].

     Cran and Des Granges

• Cran and Des Granges early life:[11]. They had access to a grammar but could not afford to buy the dictionary.[10]
• DesGranges translation of Matthew Mark and Luke is available at [14] and his translation of Mark is available at [15]. He died on 12^th July 1810 at the age of 30 [13].
• Ananda Rayer was working ahead of the revision process and came up to I Corinthians by 1810 [13]
• The Serampore society translated into Telugu the four Gospels by 1807 before Ananda Rayer came to Serampore in 1808 [28]
• By 1809, a Telugu (Telinga) version of the NT was prepared in Serampore, lost in the fire of 1812 and prepared anew and printed in 1817-18. After printing the Pentatuch in 1821, the work of translating into Telugu was handed over to the Madras Auxiliary Bible Society. [29]. The 1818 version: [31]

     Pritchett, Gordon and Serampore

• John Gordon reached Vishakhapatnam in March 1810. He Continued the work of translating the NT with the help of Ananda Rayer and was helped by Edward Pritchett [21]. In 1818 the NT was printed in its entirely for the first time. Pritchett was instrumental in the revision process.  Pritchett reached Visakhapatnam in 1812.
• Edward Pritchett translated the entire NT by 1818/1819 [17]
• John Gordon translated the entire NT by 1822 [18]
• In 1835 J.W Gordon, son of John Gordon came to Vizag. [22]
• Online version of 1882 version of the Telugu Bible: [20]
•  Gordon and Pritchett appear to have used the English Authorized version [23] but [26], [27] have citations that Pritchett used the original Greek.
• Formation of Madras Bible Society [40]
• The Madras Bible Society printed the NT, Genesis, 20 chapters of Exodus and Psalms. The rest were available by not printed for 12-14 years [25]
• Madras Bible Society found the Serampore version inferior and unusable [41]
• After Pritchett and Gordon, Hay becomes crucial to translation [32]
• In 1844 a committee is formed with Wardlaw as the Secretary. IN 1856 the first edition is published, in 1859 the send edition is published [33].
• New Revision committee formed under Dr. Jacob Chamberlin in 1893. Committee members as of 1879: Jewett, Chamberlin, Ratnam, Arden, Schmidt…etc.  [35]
• John Hay revised the Pritchett translation because of criticism from A.V Timpany [24]
• Madras Society was instructed to use the TR [43], Hay and Wardlaw resisted it [44].
• Chamberlain had a full preaching schedule in addition to helping in translation [42].
• Jewett used the Sanskrit version and a German version [29]
• At some point Hay and Wardlaw’s translation was accorded to the Textus Receptus [12]
• Books translated by Gordon: [36]

References:

[1] Herbert Marsh (1812). An Inquiry Into the Consequences of Neglecting to Give the Prayer Book with the Bible: Interspersed with Remarks on Some Late Speeches at Cambridge and Other Important Matter Relative to the British and Foreign Bible Society. Deighton, Nicholson, and Barrett. pp. 37–.

[2] British and Foreign Bible Society (1828). A Protest against the judgment pronounced by a writer in the Quarterly Review upon the character and conduct of the British and Foreign Bible Society. By another Reviewer. pp. 14–.

[3] Various (1878). The Church Missionary Intelligencer, A Monthly Journal of Missionary Information. Vol. IX. pp. 114–.

[4] https://twitter.com/coffeedonatus/status/586868526964723712 (Last accessed: August 14 2015)

[5] http://www.abaa.org/book/649673444?aid=avialibri (Last accessed: August 14 2015)

[6] British and Foreign Bible Society (1828). A Protest against the judgment pronounced by a writer in the Quarterly Review upon the character and conduct of the British and Foreign Bible Society. By another Reviewer. pp. 14–.

[7] John McClintock; James Strong (1889). Cyclopædia of Biblical, Theological, and Ecclesiastical Literature. Harper & Brothers. pp. 241–.

[8] Herbert Marsh (1812). An Inquiry Into the Consequences of Neglecting to Give the Prayer Book with the Bible: Interspersed with Remarks on Some Late Speeches at Cambridge and Other Important Matter Relative to the British and Foreign Bible Society. Deighton, Nicholson, and Barrett. pp. 2–.

[9] Martin Tamcke; Gladson Jathanna (2012). Construction of the Other, Identification of the Self: German Mission in India. LIT Verlag Münster. pp. 38–. ISBN 978-3-643-90260-3.

[10] London Missionary Society (1804). Transactions of the Missionary Society. T. Williams. pp. 378–.

[11] South India missionary conference (1880). The Missionary conference: south India and Ceylon, 1879. pp. 285–.

[12] John McClintock; James Strong (1881). Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature. Harper. pp. 241–.

[13] The Missionary Herald at Home and Abroad. 1919. pp. 1–.

[14] BLL01000333906 ; British National Library

[15] Augustus Desgranges (1812). Gospel of St. Mark in the Telinga.

[16] George Drach; Calvin F. Kuder (1914). The Telugu Mission of the General Council of the Evangelical Lutheran Church in North America: Containing a Biography of the Rev. Christian Frederick Heyer, M. D. General council publication house. pp. 191–.

[17] W. H. Carey (1850). Oriental Christian Biography, Containing Biographical Sketches of Distinguished Christians who Have Lived and Died in the East. J. Thomas. Baptist Mission Press. pp. 329–.

[18] William Brown (1823). The History of the Propagation of Christianity Among the Heathen Since the Reformation: In Two Volumes. Fullarton. pp. 679–.

[19] http://gochristianhelps.com/iccm/telugu/teluhist.htm (Last accessed: August 14 2015)

[20] http://babel.hathitrust.org/cgi/pt?id=uc1.31175002385659;view=1up;seq=9 (Last accessed: August 14 2015)

[21] Richard Lovett (1899). The history of the London Missionary Society, 1795-1895. H. Frowde. pp. 38–.

[22] South India missionary conference (1880). The Missionary conference: south India and Ceylon, 1879. pp. 288–.

[23] South India missionary conference (1880). The Missionary conference: south India and Ceylon, 1879. pp. 349–.

[24] https://ia700604.us.archive.org/5/items/cihm_49088/cihm_49088.pdf

[25] The Baptist Missionary Magazine. Board of Managers, Baptist General Convention. 1841. pp. 301–.

[26] British Museum. Department of Printed Books (1899). Catalogue of Printed Books: New Testament. W. Clowes. pp. 1–

[27] The London Literary Gazette and Journal of Belles Lettres, Arts, Sciences, Etc. H. Colburn. 1820. pp. 14–.

[28] The Anti-Jacobin Review and Magazine Or Monthly Political and Literary Censor. pp. 266–.

[29] The Baptist Missionary Magazine. Board of Managers, Baptist General Convention. 1836. pp. 150–.

[30] John McClintock; James Strong (1894). Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature. Harper. pp. 241–.

[31] http://www.worldcat.org/title/holy-bible-containing-the-old-and-new-testaments/oclc/61597631 (Last accessed: August 14 2015)

[32] Various (1882). The Seventy-eighth Report of the British and Foreign Bible Society: M.DCCC.LXXXII. with an Appendix and A List of Subscribers and Benefactors. pp. 375–.

[33] The Scottish Congregational Magazine. 1873. pp. 117–.

[34] American Bible Society (1894). Annual Report of the American Bible Society. American Bible Society. pp. 36–.

[35] South India missionary conference (1880). The Missionary conference: south India and Ceylon, 1879. pp. 349–.

[36] Missionary Register. Seeley, Jackson, & Halliday. 1828. pp. 423–.

[37] The Missionary Herald. Board. 1825. pp. 393–.

[38] THE FORTY-SIXTH REPORT OF THE BRITISH AND FOREIGN BIBLE SOCIETY. 1850. pp. 2–.

[39] http://babel.hathitrust.org/cgi/pt?id=uc1.$b246893;view=1up;seq=7 (Last accessed: August 14 2015)

[40] South India missionary conference (1880). The Missionary conference: south India and Ceylon, 1879. pp. 344–.

[41] George Drach; Calvin F. Kuder (1914). The Telugu Mission of the General Council of the Evangelical Lutheran Church in North America: Containing a Biography of the Rev. Christian Frederick Heyer, M. D. General council publication house. pp. 191–.

[42] Gerald H. Anderson (1999). Biographical Dictionary of Christian Missions. Wm. B. Eerdmans Publishing. pp. 718–. ISBN 978-0-8028-4680-8.

[43] M. DCCC. LXVI. (1866). the sixty-second report. pp. 166–.

[44] THE FORTY-SIXTH REPORT OF THE BRITISH AND FOREIGN BIBLE SOCIETY. 1850. pp. 2–.