Contents THEME: Applied Trinitarianism Editorial EVANGELICAL REVIEW OF THEOLOGY page 99 Why is the Trinity so Difficult and so Important? THOMAS K. JOHNSON page 100 The Consummate Trinity and Participation in the Life of God BRIAN EDGAR page 112 In the Name of the Father, Son, and Holy Spirit: Toward a Transcultural Trinitarian Worldview J. SCOTT HORRELL page 126 The Trinity and Servant-Leadership WILLIAM P. ATKINSON page 138 Vestigia Trinitatis in the writings of John Amos Comenius and Clive Staples Lewis VOLUME 38, NO 2, April 2014 Articles and book reviews reflecting PAVEL HOŠEK global evangelical theology for the purpose page 151 of discerning the obedience of faith ‘Bones to Philosophy, but milke to faith’ – Celebrating the Trinity TERSUR ABEN page 160 Appendix: The Trinity in the Bible and Selected Creeds of the Church compiled THOMAS K. JOHNSON page 169 Book Reviews page 186 WORLD EVANGELICAL ALLIANCE

Theological Commission

Volume 38 No. 2 April 2014

WORLD EVANGELICAL ALLIANCE

Theological Commission Evangelical Review of Theology

GENERAL EDITOR: THOMAS SCHIRRMACHER

Articles and book reviews reflecting global evangelical theology for the purpose of discerning the obedience of faith

Published by

WORLD EVANGELICAL ALLIANCE

Theological Commission

for WORLD EVANGELICAL ALLIANCE Theological Commission ERT (2014) 38:2, 99

Volume 38 No. 2 April 2014 Editorial There was a remarkable phenomenon Intellectuals and drunkards could Copyright © 2014 World Evangelical Alliance Theological Commission in the ancient world. A group of people confess their faith/philosophy togeth- who were self-consciously marginal- er and experience how the big ques- ized, uneducated, poor, and morally tions of history and existence were questionable became a moral-cultural answered in a creed they could all force that created orphanages, formed remember. Swindlers and prostitutes Dr Thomas Schirrmacher, Germany the earliest large non-government or- began to discuss the relation among ganizations (NGOs), took care of the the divine Persons while scholars and weak, started centres of learning, rulers asked for baptism and confessed Dr David Parker, Australia created new forms of art, and later their sins. The humble were exalted developed a massive body of litera- while the exalted were humbled. ture, philosophy, and music. Their own With the distance of history we can Executive Committee of the WEA Theological Commission leaders acknowledged their humble see that the doctrine of the Trinity was beginnings. ‘Not many of were wise by Dr Thomas Schirrmacher, Germany, Executive Chair the centre of a holistic and balanced human standards; not many were influ- Dr James O. Nkansah, Kenya, Vice-Chair newness that changed everything. ential; not many were of noble birth’ Dr Rosalee V. Ewell, Brasil, Executive Director Across the global missions movement (1 Cor. 1:20). ‘Neither the sexually today we see millions searching for a immoral nor idolaters nor adulterers holistic and unified faith/philosophy to nor male prostitutes nor homosexual respond to numerous social and intel- The articles in the Evangelical Review of Theology reflect the opinions of the offenders nor thieves nor the greedy lectual needs while also overcoming authors and reviewers and do not necessarily represent those of the Editor or nor drunkards nor slanderers nor swin- serious distortions of the faith. This is the Publisher. dlers will inherit the kingdom of God. why we should look again at the doc- And that is what some of you were’ (1 trine of the Trinity. The Trinity is the Cor. 6:10-11). What turned this worth- ontological core and control for a uni- less rabble into a civilization-creating fied, holistic and renewing Christian should be addressed to the Editor force that survived the fall of empires? faith/philosophy. I believe it was the knowledge of Dr Thomas Schirrmacher, Friedrichstrasse 38, 53111 Bonn, Germany. So we have collected essays by God as Trinity. Though we today may thoughtful people from several conti- trace the roots of the Trinity to the Old The Editors welcome recommendations of original or published articles or book nents and different parts of the Body of Testament, for the early Christians reviews that relate to forthcoming issues for inclusion in the Review. Please send Christ. This collection opens and clos- the idea seemed entirely new. And clear copies of details to the above address. es with wide-ranging summaries and in this dogma provided a comprehensive between it reflects on the Trinity and religion and philosophy with culture- our life with God, world view, servant Email enquiries welcome: [email protected] shaping power. As religion, the Trini- http://www.worldea.org/tc leadership, and the vestigia trinitatis, tarian faith addressed the needs of the concluding with the text of key Chris- human heart in a far more satisfactory tian confessions on the Trinity. manner than the many polytheisms By discussing this vital topic with us and mystery religions, long ridiculed we hope your trust in the Three-in-One by thoughtful people. As philosophy, is strengthened while Christian minds the doctrine of the Trinity explained become more thoughtful and balanced. the universe in a manner far more sat- Typeset by Toucan Design, 25 Southernhay East, Exeter EX1 1NS isfactory than Platonism, Stoicism, or Thomas K. Johnson, Guest Editor and Printed in Great Britain for Paternoster Periodicals Epicureanism, which ordinary people Thomas Schirrmacher, General Editor by AlphaGraphics, 6 Angel Row, Nottingham NG1 6HL never understood. David Parker, Executive Editor ERT (2014) 38:2, 100-111 Why is the Trinity so Difficult and so Important?

made people miserable, lacking the joy Christian teaching, other expectations Why is the Trinity so Difficult and of salvation, and drove some from the about authentic spirituality function as faith.1 control beliefs. In the examples of lib- so Important? Since the Enlightenment we have eral theology, the biblical faith is misin- faced various types of liberal theology. terpreted because a secular worldview Demythologized Christianity rejected functions as a control belief and filters the supposed myths in the Bible as out parts of the biblical message; much unnecessary to faith; Jesus was re- of basic Christian teaching is lacking interpreted within the worldview of because it is replaced by parts of a Keywords: Control beliefs, dogma, because it means getting to know God. Existentialism. Marxist Christianity secular worldview. distortions of the faith, heresy, It is also important in order to make claimed a life of faith would promote The problems of liberal theology creeds, creation, redemption, prayer, the faith attractive to our children and a proletarian revolution; the biblical and misguided zeal are similar, though discipleship, art neighbours, overcoming the distortions message was appropriated inside the they look different. When coming to that drive people from the faith. It is worldview of Karl Marx. National So- faith people do not instantly give up BEING A FULLY trinitarian Christian is worth serious effort. cialist Christianity thought Christians their previous belief systems. The hu- very uncommon because it is very dif- should support Adolf Hitler as the man mind is never truly empty; certain ficult—it is also very important. There representative of God’s work in the questions about life and the world can- are several reasons for this situation. world, reinterpreting the biblical mes- not be avoided. If people do not have The Trinity is more than a few words We have in Christian history many dis- sage inside Hitler’s worldview. In each biblical answers, they almost neces- on our church doctrinal statement, tortions that damage our knowledge of example a worldview of a non-biblical sarily hold other answers. These old though that is a valuable start. The God and our witness to the world. As a origin functioned as a basis for accept- beliefs can continue to function as Trinity is a matter of knowing God in teenager I listened to people claim that ing some biblical beliefs which also fil- control beliefs which have authority his complexity, totally different from us if we ‘walk in the Spirit’ we will levi- tered out acceptance of other biblical over what we think we are allowed to in our singularity yet radically similar tate from place to place without using teachings.2 believe. in having personality in his image, then our ‘flesh’ (meaning our feet), because What unites misguided zeal and lib- Everyone has control beliefs, funda- letting this knowledge of God become this was the way Jesus travelled. The eral theologies is the way whole themes mental conceptions arising from one’s the pattern of a renewed Christian proper interest in real spirituality was of the faith are missing. In distorted culture or religious background that mind that replaces control beliefs from pursued in a manner that separated the zeal, faith is not guided by a balanced guide, perhaps unconsciously, what we unbelieving sources that constantly work of the Holy Spirit from the Father Christian teaching because basic theol- are allowed to believe. Control beliefs distort our lives. and the Son, failing to recognise that ogy is not present. In place of standard then form a structure of the mind that History and personal experience the Spirit proceeds from the Father organizes everything else we believe. show that getting to know God as Trin- and the Son to mediate our knowledge Control beliefs of a non-biblical ori- ity is always a difficult and dynamic of the Father and the Son. The total 1 These observations are inspired by Fran- gin can prevent people from accepting cis Schaeffer, The Church before the Watching process in tension with our sinful ten- picture of the faith was remarkably Christ. When people come to faith, old World, which is included in The Complete Works control beliefs may continue in author- dencies and the residue of pre-Chris- similar to some of the early heresies. of Francis Schaeffer: a Christian Worldview, Vol. tian belief systems. It is important I observed how this distortion both 4, A Christian View of the Church (Crossway ity; believers may be prevented from Books, 1982). accepting parts of the total truth, while 2 This analysis comes from Helmut Thielicke, old beliefs organize selected themes of The Evangelical Faith, Vol. 1, Prolegomena: The the new faith into something alien to Thomas K. Johnson (PhD University of Iowa) is Professor of Ethics for Global Scholars, Vice President for Relation of Theology to Modern Thought Forms, Christianity. This is true of both mis- Research Martin Bucer European School of Theology, and Senior Advisor to the Theological Commission World translated and edited by Geoffrey W. Bromiley guided zeal and liberal theology. Major Evangelical Alliance. Ordained in the Presbyterian Church in America, he served as a church planter and is (Grand Rapids: Eerdmans, 1974). Believers parts of Christian belief are lacking the editor and author of many essays and books in English and German, including Natural Law Ethics: An whose faith and life are distorted in this man- Evangelical Proposal (VKW 2005), Human Rights: A Christian Primer (WEA, 2008). Parts of this ner are usually ‘of the world’, in terms of the because a previous belief filters out or text were previously published in Thomas K. Johnson, What Difference Does the Trinity Make?: A Com- evangelical dictum that we should be ‘in the distorts a theme of the faith. plete Faith and Worldview (Bonn: VKW, 2009). Used with permission. world’ but not ‘of the world’. These recent distortions of the faith Thomas K. Johnson Why is the Trinity so Difficult and so Important? bear a crucial similarity to the early observe that the doctrine of the Trinity In an important way, all of God’s sider how the Christian life and mind heresies faced by the church. The clas- was articulated to teach the full coun- acts are the acts of all three Persons. can be structured by the doctrine of sical heresies of Marcionism, Gnosti- sel of God, address distortions in the Though we customarily see creation the Trinity, so our complete lives can cism, and Arianism each interpreted faith of believers, to thereby overcome as primarily the work of the Father, become a conscious response to each and applied the biblical message in the power of non-biblical control be- both the Son and the Spirit partici- Person of God. light of control beliefs coming from liefs. The doctrine of the Trinity simul- pate in creation. ‘All things were made When I teach a basic introduction different religious and cultural roots taneously provided a key control belief through him’, through Christ (Jn. 1:3). to Christian theology and ethics, I of- in the ancient world (varieties of Hel- and a theological tool to diagnose se- ‘The Spirit was hovering over the wa- ten organize the themes around the lenism). Each distortion was a reduc- rious distortions of the faith. That is ters’ (Gen. 1:2). Though we usually relation of each theme to a Person of tion of the content and practice of the why I love the Apostles’ Creed and the think of redemption as the work of the the Trinity. The following is abbrevi- Christian faith, making the total Chris- Nicene Creed. Son, we often hear good, biblical ser- ated from a course outline. Each para- 3 tian faith and life much less holistic. It is a mistake to see the Trinity as mons on the work of each of the three graph can be expanded as a long study. This being the case, we must ask archaic metaphysical trivia. The Trin- Persons in redemption. Nevertheless, I learned this method of organizing a a series of important questions about ity involves knowing God as One and the Bible describes the three Persons course of study from George W. Forell, control beliefs. What are proper Chris- Three. This precise description of as having different roles, and these my doctoral advisor at the University tian control beliefs to renew the Chris- God is not speculation; it provides different roles are summarized in the of Iowa, who organized the study of tian mind, to overcome ancient her- the framework for holistic faith. The great creeds. the history of Christian ethics around esies, liberal theology and distorted New Testament believers knew God in It is proper to talk about themes the way different Christian movements spirituality and to organize our faith three ways: They knew the Father as contained in first-article faith in ‘God and thinkers emphasized each Person into a proper whole? What is the right the Creator, Sustainer, and Law-Giver; the Father, Almighty’. It is also proper of the Trinity. framework for pastoral diagnosis? they knew Jesus as the one who taught to talk about themes contained in faith What control beliefs should we use in them, washed their feet, died on the in second article-faith about Jesus, as our interaction with secular learning? cross and rose again; they knew the well as in the third article about the This is why the early church invested Holy Spirit, poured out at Pentecost, Holy Spirit. A consciously Trinitarian A strange question clarifies our such effort into the dogma of the Trin- who changed them within; and they approach has the advantage of not only thoughts. ‘How would life be different ity; knowing the Trinity became the knew this was one God. being complete; it is also clearly rooted if we believed in the second and third first Christian consciously structured This basic knowledge of God was in the most fundamental Christian be- articles of the Creed but did not believe control belief to both overcome distort- articulated into theoretical language in lief structure about the very nature of in the Father?’ That would be strange, ed zeal and provide a proper filter to the creeds to overcome serious distor- God, connecting living faith to proper perhaps similar to Marcionism and replace the secular worldviews. tions, each of which arose because the control beliefs. Gnosticism. In reaction we should The articulation of the theory about biblical message was accepted in light In the twenty-first century we can clarify the first article. When we say the Trinity was not only the develop- of inappropriate control beliefs. This develop a balanced and complete we believe in creation, we are saying ment of truths in the Bible; it was the process must be continued today. Christian life by seeing the Christian that God is the only source of all that attempt to clarify biblical control be- life as knowing the Three-in-One. In exists, including matter, energy, time, liefs which were also tools for pastoral- this way the doctrine of the Trinity can space, causality, and beauty. theological diagnosis to overcome dis- become the blueprint or outline of the The first article answers the deepest torted lives by means of pastoral care renewed Christian life.4 We should con- question: What is the ultimate Ground and teaching. The ancient heresies, Acts 19 describes a remarkable dis- modern distorted zeal, and liberal the- tortion. Paul wondered if believers in ology destroy the lives of people and in- Ephesus had heard there was a Holy 4 So far in Christian history we have had reconciliation. Each can be used to present a stitutions. It is important, therefore, to Spirit. A group of convictions and expe- three good attempts to articulate balanced summary of the Christian faith in a way that riences was lacking because they knew control beliefs that are complementary to each shows that the biblical message has an inter- other. The first is the doctrine of the Trinity. nal structure which leads to a holistic, bal- 3 On this see Thomas K. Johnson, What Differ- only the Father and the Son. Taking The second is the relation between law and anced, and authentic faith and life. They show ence Does The Trinity Make? A Complete Faith our cue from this problem, it is worth gospel. The third is clarifying the relation of that the biblical message is an entire world- and Worldview (Bonn: VKW, 2009), 16-21. describing the work of each Person. creation to the fall, to redemption and ultimate view or philosophy. Thomas K. Johnson Why is the Trinity so Difficult and so Important? of Being, the self-existent cause and some it is to daily interact with other speech through his creation forms the above, one should mention Deism, goal of everything? The question an- creatures with the same eternal desti- basis for human accountability to God common during the western Enlight- swered by belief in the Creator is so ny! This is the source of human dignity as it also provides an essential condi- enment of the eighteenth century; God fundamental that if people do not be- and meaning, part of first article faith. tion for human life and culture. God’s was described as a watchmaker who lieve in the Father, they ascribe his general revelation contains much of has finished his work. Deism, like Ari- divine attributes to some part of crea- his moral law, so people often know anism, was not only a historical move- tion. ‘Be fruitful and increase in number; more than they want to know about the ment; it is a recurring tendency among When we believe in creation we are fill the earth and subdue it. Rule over standard they disobey but need (Rom. people on the fringe of the gospel. saying God gave his creation a specific the fish of the sea and the birds of the 1:28-32). We should list a few biblical themes structure, part of which he built into air and over every living creature that that contribute to a robust second-arti- human nature. The doctrine of creation moves on the ground’ (Gen. 1:28). Eve- cle faith. A life in light of the second ar- says much about our world, ourselves rywhere people are busy. They develop As part of God’s continuing care for his ticle of the Christian creed is a life that and how we should live, about knowl- careers and families, businesses and creation, he continues to give humans fully accepts God’s gift in the Cross edge, and about society. Some biblical schools, cultural institutions and com- what is needed for life and civilization. and simultaneously accepts God’s call themes contribute to a robust first-ar- munities. Seldom do we ask, ‘Why?’ To contrast this gift with the special to take up our cross and follow Jesus. ticle faith: Our activity is not only a human ne- grace of salvation we often call it ‘com- cessity but also a response to the un- mon grace’. This gift should lead peo- recognized demand of God to work in ple to repentance and faith. ‘Do you On the Cross Jesus died for our sins so God made the world good. In Gen- his world. First-article faith recognizes show contempt for the riches of his that we may be forgiven. ‘He was deliv- esis we are told several times that the that this demand comes from God, and kindness, tolerance, and patience, not ered over to death for our sins’ (Rom. world God made is good. And ‘it was if we are active in his world, we should realizing that God’s kindness leads you 4:25). Therefore, ‘If we confess our very good’ (Gen. 1:31). This theme is be active for his glory. toward repentance?’ (Rom. 2:4). sins, he is faithful and just and will for- It is my speculation that fully know- emphasized, as if people forget that give us our sins and purify us from all the earth and the heavens were made ing God as the Almighty Creator fre- unrighteousness’ (1 John 1:9). Forgive- by God and are therefore both real and ‘The Lord God took the man and put quently falls from our minds because ness means release from guilt because good. Of course this has happened. As him in the Garden of Eden to work it it emphasizes our radical accountabil- Jesus was punished in our place on the and take care of it’ (Gen. 2:15). Taking noted, the various types of Hellenism ity to God. Even believers sometimes cross. The debt was paid by him; since care of God’s world and the people who doubted the goodness of the physical dislike being called to account uncon- the debt has been paid, it would be un- live in God’s world is an unavoidable world. In some types of Hinduism peo- ditionally. This makes it important to just if God wanted us to pay again. At part of our responsibility. As part of ple doubt the reality of the physical always talk about the first article. its very centre, a true and authentic first-article faith we recognize that this world, seeing it as ‘Maya’ or illusion. Christian faith means trust that Jesus demand comes from God and should be These ways of thinking reappear even paid the price for my sins by his death embraced with joy. As part of the plan among Christians. on the cross. By faith we are freed from coming from our Creator, we expect Another strange question: how would that a good response from us will con- our lives be different if we did not be- guilt before God. tribute to human well-being. lieve in the second article? How would ‘Let us make man in our image’ (Gen. life be different if we believed only in 1:26). Belief that God is our Creator an- the Father and the Spirit? Though dif- Connected to forgiveness is justifica- swers the deep question in the human God continues to speak through his ficult to imagine, this has happened tion. To make matters more explicit, heart: ‘Who and what are we?’ God cre- world. ‘Since the creation of the world repeatedly. When people stop believing evangelicals often emphasize that ated us for a relationship with himself; God’s invisible qualities—his eternal that Jesus is God in the flesh, God is justification is by faith alone, not faith therefore our human reason, will, and power and divine nature—have been usually viewed as disconnected from plus something. Paul wrote in Gala- emotions are a created reflection of his clearly seen, being understood from history and uninterested in human tians 2:16, ‘We . . . have put our faith in uncreated reason, will, and emotions. what has been made, so that men are needs. Christ Jesus that we may be justified by What a magnificent destiny! How awe- without excuse’ (Rom. 1:20). God’s In addition to Arianism mentioned faith in Christ and not by observing the Thomas K. Johnson Why is the Trinity so Difficult and so Important? law.’ Justification is a legal term; it re- accept the cost of discipleship and be world that is looking for authenticity. This is what the Lord says to his fers to the act of a judge in a courtroom willing to lose much of what the un- Do we know the Spirit properly? anointed, to Cyrus, whose right declaring a person to be ‘not guilty’. It believing world regards as ‘life’. This ‘No one can say, ‘Jesus is Lord’, ex- hand I take hold of to subdue na- means that the ultimate Judge already cost seems small in light of the gifts cept by the Holy Spirit’ (1 Cor. 12:3). tions before him and to strip kings gives the eschatological verdict of ‘not described in the second article. Faith is impossible without the Spirit, of their armour, to open doors before guilty’. but our need for the Spirit is continu- him so that gates will not be shut. When God justifies a believer God ous. The direct command of the apos- . . . I will give you the treasures of is not setting aside his own justice. He In the Apostles’ Creed we confess, ‘he tle Paul, ‘be filled with the Spirit’ (Eph. darkness, riches stored in secret is declaring that justice has been done shall come as Judge of the living and 5:18), may have been written to the places, so that you may know that and the price of our sins has been paid; the dead’. Of course, our Judge is also same people who had aroused his con- I am the Lord, the God of Israel, Jesus is our substitute in taking the the one who gave his life for our justi- cern years before in Acts 19. Believers who summons you by name. For the wrath and punishment of God. Faith is fication, so we face him without undue need to be repeatedly filled, regardless sake of Jacob my servant, of Israel the means by which God’s gift of justi- fear, knowing his eschatological ver- of the previous work of the Spirit. my chosen, I summon you by name fication comes to us. dict in advance. It is part of second-ar- What is the Spirit’s work? The Holy and bestow on you a title of honour, ticle faith to confess that the Son is the Spirit works inside of people, mediating though you do not acknowledge me. Person who both entered into history the work of the Father and of the Son Cyrus was a pagan king who did not as the Spirit proceeds from the Father ‘To all who received him, to those who for salvation and will enter into history acknowledge God. Yet he was anointed and the Son.5 The Spirit changes hu- believed in his name, he gave the right for its conclusion. by the Spirit for a history-changing man consciousness. For example, ‘you It is my speculation that even evan- task, and the word ‘anointed’ is the to become children of God’ (John 1:12). received the Spirit of sonship. And by gelical Christians sometimes neglect same terminology used to describe the What a tremendous gift we receive by him we cry, “Abba, Father”. The Spirit the second article of the creed, falling anointing of Old Testament priests and faith in the Son: adoption as children himself testifies with our spirit that we into moralistic deism. We might not kings. Christians call this the ‘common’ of God! Adoption is similar to our justi- are God’s children’ (Rom. 8:15-16). like having to admit to ourselves and work of the Spirit, mediating the work fication; it gives us a legal standing in In this example the Spirit testifies to God how much we need forgiveness of the Father in creation, whereas the relation to God, but the gift of adoption about our relationship with the Fa- in Jesus. ‘special’ work of the Spirit is related to goes beyond what God gives us in jus- ther made possible by the Son, yet the salvation. It is part of how God rules tification. As the Judge, he could have Spirit’s work is distinct from that of the the affairs of peoples and nations. justified but kept us at a distance from Father and the Son. This work of God We should give thanks to God for himself. God did not do this. is deeply internal without being subjec- Again the strange question: how would the common work of his Spirit which By so clearly explaining our adop- tive or arbitrary, for the Spirit proceeds our lives be different if we did not know has enabled men and women to be tion as God’s children, the Bible teach- the third Person, the Holy Spirit? What from the Father and from the Son. es us that God wants us to have the Some of the activities of the Spirit are leaders in many ways that serve hu- did Paul observe in Acts 19? man well-being. Discoveries in medi- closest possible intimate personal ac- How many times the church falls more closely associated with the Fa- cine, science, and technology which cess to the Father. Our Heavenly Fa- into lifelessness! There is no cour- ther and others more closely related to have contributed to the overall human ther wants us to call out to him, Abba, age, no love, no authentic care for the the Son. A short listing can assist us. good were not merely human discover- which means something like ‘Papa’. needy, no joy in salvation, no desire to ies; the Spirit of God which anointed glorify God, no pain for those without Cyrus anointed is still at work. Christ. The church becomes either a In Isaiah 45:1-5, we read: ‘Whoever wants to be my disciple well-ordered machine or the bearer of must deny themselves and take up cultural traditions. Even if our doc- their cross and follow me. For whoever trine is orthodox, the light is dim. The 5 It was a procedural mistake for the west- See, I have chosen Bezalel son of wants to save their life will lose it, but criticism of Karl Marx, that religion is ern church to add the filioque clause into the Uri, the son of Hur, of the tribe of Nicene Creed without consulting the eastern whoever loses their life for me will find the ‘opiate of the people’, may become church, but it is valuable to know that the Judah, and I have filled him with the it’(Mt. 16:24-25). Faith in the second true! This damages the witness of the Spirit proceeds from both the Father and the Spirit of God, with skill, ability and article of the creed means we have to body of Christ in the eyes of a watching Son. knowledge in all kinds of crafts—to Thomas K. Johnson Why is the Trinity so Difficult and so Important?

make artistic designs for work in trol. Against such things there is no which are particular abilities which we we are interested in the Spirit, we will gold, silver and bronze, to cut and law’ (Gal. 5:22-23). Of course we are all should use for building up the body be interested in the Word. set stones, to work in wood, and to commanded to do all these things, to of Christ. Each spiritual gift is truly an It is my speculation that even be- engage in all kinds of craftsman- practice love, be peaceful, and show undeserved gift of God’s grace to be re- lievers may resist fully acknowledging ship. . . . Also I have given skill to all kindness. Within ourselves we sense ceived with thanks, but each gift also the Holy Spirit because we might not the craftsmen to make everything I that God created us to image his char- becomes an area of responsibility. like to admit to ourselves that we need have commanded you (Ex. 31:1-6). acter in love, joy, peace, patience, and The use of spiritual gifts is similar the Spirit’s work in us, mediating the The Spirit equipped men with gifts of kindness. to producing the fruit of the Spirit: it work of the Father and the Son to our art. The Spirit, who is the unchanging The list reminds us that we are com- requires that we actively strive with all consciousness. Sin makes us prefer an God, can be expected to give similar manded by God, created by God, and our abilities while we simultaneously imagined independence. gifts today. Art, music, and architec- redeemed by God to be people of the look to the Holy Spirit to work through ture have often flourished among be- Spirit. However, it is the Spirit of crea- us. We should not make a stark con- lievers, for the glory of God and the tion, redemption, and the written word trast between spiritual gifts and natu- comfort and enjoyment of many. who makes the command possible in ral abilities, for the Spirit who breathed Responding to each of the Persons of practice, so we can become fruitful. life into us also breathed new life into God requires thoughtfulness from us, Believers often resort to contradic- us; the same Spirit who created us with and this is completely understand- tory language to describe life in the natural abilities also gives us spiritual able and appropriate. Jesus taught us ‘The Lord God formed the man from Spirit. We use terms like ‘the impos- gifts. to love God with our minds, as well the dust of the ground and breathed sible possibility’ or ‘active passivity’ as with our heart, soul, and strength. into his nostrils the breath of life, and to explain what we experience. Born Paul taught us to be renewed by the the man became a living being’ (Gen. in sin, it is impossible to live a life ‘You must understand that no prophecy transforming of our minds. 2:7). The Hebrew words ‘breath’, marked by this fruit, but the Spirit of Scripture came about by the proph- This thoughtful response will be ‘wind,’ and ‘spirit’ are the same word working in redemption makes possible et’s own interpretation. For prophecy multifaceted. An important part will be group. Human life is a distinct gift of the purpose for which he breathed life never had its origin in the will of man, trust: trust in the Father’s providential the Spirit as the Spirit proceeds out to us in our mother’s wombs. but men spoke from God as they were care; trust in the Son’s forgiving, jus- from the Father and breathes life into carried along by the Holy Spirit’ (2 Pet. tifying work; and trust in the Spirit’s humans in his image. Sin wrought 1:20-21). The image of being ‘carried comfort and witness to the truth of the destruction, bringing a living death; along’ was familiar to Peter the fisher- Word. Another part will be obedience: we are born alienated from God, each There are different kinds of gifts, man; it was how he saw the sails of his serving the Father in the realm of work other, and ourselves. but the same Spirit. There are dif- boat filled with the wind. Peter knew and culture; imitating the Son in dis- However, the Holy Spirit has not ferent kinds of service, but the same how the Scriptures frequently describe cipleship; and obeying the Spirit’s call stopped his life-giving work. He also Lord. There are different kinds of the Holy Spirit as the ‘wind’ or ‘breath’ to use our gifts to build the church by proceeds from the Son to breathe new working, but the same God works of God. extending the gospel. life into believers. ‘I tell you the truth, all of them in all men. Now to each This image implies that men were Furthermore, a certain part of re- no one can enter the kingdom of God one the manifestation of the Spirit is filled by the wind of the Spirit to write sponding to all three Persons of God unless he is born of water and the Spir- given for the common good (1 Cor. the Bible. They were not turned into is simply a worshipful understanding, it. . . . “You must be born again”’ (John 12:4-7). mere scribes or word processors, nor impossible without a fully Trinitarian 3:3-7). The Spirit who gives life in the The Spirit uses spiritual gifts to build were they in some way working on worldview. image of God also gives new life in the the church and society. Unfortunately, their own, so that their writings were We need to ask some questions to image of Christ. controversy about a few gifts easily merely their own prophetic interpreta- develop this thoughtfulness: distracts from the important matter tion of the will of God. The Holy Spirit of the faithful reception and use of the filled their sails, meaning their minds ‘The fruit of the Spirit is love, joy, wide range of gifts mentioned in the Bi- and hearts, so that they really were the peace, patience, kindness, goodness, ble. A few general principles may help. human writers while the content really faithfulness, gentleness, and self-con- All believers receive spiritual gifts, was what the Spirit of God desired. If Most readers will affirm the Apostles’ Thomas K. Johnson Why is the Trinity so Difficult and so Important?

Creed, yet one of the articles of our all the power and conviction provided be treated as God’s beloved children. also tremendous unity to our lives, own creed may be undeveloped. The by the Spirit. Then we move toward a Other steps can include making responding to the same God in all or Christian church is made up of many complete faith. use of the classical creeds in public our thoughts, feelings, actions and re- traditions, each with its strengths and Some believers are serious about worship, trying to give worshippers lationships. weaknesses. Each Christian family serving God in creation. They are enough information so they can par- We may have a mistaken blueprint (and even each individual) has its own enthusiastic about God’s call to glo- ticipate in a well-informed manner. We in our minds which guides our thoughts distinct character or personality which rify him by working for him in soci- can use the Apostles’ Creed and/or the and actions; this blueprint from a re- may lead it to neglect a theme of Chris- ety, business, government, family, and Nicene Creed in our personal medita- ligious or cultural movement may act tian belief. education. They talk about the cultural tion. This will lead us to worship the like a control belief which filters out Some weaknesses result from ne- mandate; they love to pursue natural whole Trinity as we consider the work central parts of the biblical belief sys- glecting a divine Person. A step toward science for the glory of God; and they of each Person. tem. Our fallen minds gravitate in this completeness is to assess one’s par- overflow with gratitude for God’s com- Finally, we should begin to pray to direction. The Christian mind should ticular faith and part of the Christian mon grace. all three Persons of the Trinity. We may accept God’s revelation as our filter, tradition; a good way to do this is to Yet they may say little about the joy be inclined to pray to the Father or to so that all other knowledge is judged ask if an article of the creed is lacking of justification, there is no enthusiasm Jesus, but it is also proper to pray to by and must pass through the filter of or not well understood. The doctrine of for missions, or they let other people the Holy Spirit. I have used the doc- God’s truth. the Trinity is a diagnostic tool. talk about the gifts of the Spirit. One trine of the Trinity as an outline for The doctrine of the Trinity is central wonders if they fully know the Son theology courses to help students to to this process, as good dogma replaces connect their various convictions and and the Spirit; deep faith in the Father mistaken control beliefs. However, we experiences into a coherent whole. needs to be completed by a developed should notice that being Trinitarian is response to the Son and the Spirit. a dynamic process, never a completed Other distortions result when one of An important step toward maturity the articles of the creed is disconnect- step, as individuals and as the church. begins when we act as if we believe in It means constantly learning to trust in ed from the other articles. In my youth all three Persons. We should ask if one A consciously Trinitarian approach to the Three-in-One. I disconnected the Spirit’s work from article of our creed is undeveloped or life and faith will not divide our lives Let’s try being consciously Trini- the Father and the Son. I saw the Holy if we and our churches tend to over- into three. The three Persons are one tarian, for the glory of God as well Spirit as the source of power and ex- emphasize one article of the creed in a God, the same in substance, while each as for our own joy and satisfaction. I citement, but my expectations were ar- way that is largely disconnected from Person has distinct functions. So also think this will also make our faith and bitrary, since I did not know the Spirit the other two Persons. This process there should be different dimensions life balanced and authentic, therefore proceeds from the Father and the Son can lead toward completeness and re- and aspects to our lives, responding more attractive to our children and our to mediate their work to us. ality in our faith. Sometimes we disconnect the work to each Person of God, while there is neighbours who need the Lord. of the Son from the work of the Fa- ther and the Spirit, rendering the faith limited in application. In this slightly Readers should want some specific distorted mode, believers gladly sing, steps toward a more complete Trinitar- ‘Jesus loves me, this I know’, but they ian faith. This issue of our journal with do not have much more to say. This is its special focus on the topic may be a a valuable starting point for faith, but good step! The next obvious step was the full counsel of God is reduced. already suggested, to use the doctrine Faith in the Son must be completed of the Trinity as a diagnostic tool to by loving the Father and the Spirit. evaluate ourselves and our part of the Then the believer recognizes that Je- body of Christ, as Paul did in Acts 19, sus calls us to serve and glorify the Fa- remembering always that believers are ther by working in his creation, using justified before God by faith and must ERT (2014) 38:2, 112-125 The Consummate Trinity and Participation in the Life of God

about the implications for God. This say that the immanent life of God gives The Consummate Trinity and is the ultimate coming of God and rise to, or overflows into, the economic his kingdom. The kingdom present is activity of salvation and the economic Participation in the Life of God real, but it is still only an anticipation becomes the immanent which takes on, of God’s ultimate reign. The notion of or perhaps takes in, created life and the consummate Trinity fills out the becomes the consummate, fulfilled, significance for God of the anakeph- completed, perfected Trinity. The im- alaiosathai—the gathering together de- plication for humanity is that it, along scribed in Ephesians 1:10 by which the with the whole of creation, is taken up Keywords: Trinity, economic Trinity, tion, the end of evil, pain and suffering, whole cosmos comes ‘under’ the head into the divine life. Life is lived in God immanent Trinity, essential Trinity, the fulfilment of human society, the of Christ. for through Christ humanity is able to consummate Trinity. confirmation of divine purposes and Despite the language of ‘economic’, ‘participate in the divine nature’ (2 Pe- the revelation of divine glory. ‘essential’ and ‘consummate’ Trin- ter 1:4). Specific reference to the con- THIS PAPER STRESSES the point that if one ity, there is but one Trinity. The term summate Trinity means emphasising tries to understand the significance of economic Trinity is a reference to the the fact that God’s very nature is cor- the eschaton apart from its significance Trinity of salvation and sacrifice, the related to the created world through for God then one really cannot grasp it Over many decades now there have One who is Creator, Redeemer, and incarnation and atonement, taking hu- at all, for the significance of the es- been numerous discussions about the Sustainer, known by the revelation of man life into the life of God. The divine chaton for humanity and the cosmos economic and immanent aspects of the God’s work within the created order. life is not constituted by the world (as is tied up with the future eschatologi- Trinity. One central point of debate The immanent (or ‘essential’) Trin- process theology affirms), but neither cal life of God in whom all things come has been the manner in which the life ity is the Trinity of relationship, the unaffected by the world (as though the together (Eph. 1:10). Wolfhart Pannen- of God relates to salvation history and origin, the source of life, Father, Son incarnation and the cross were events berg commented that, ‘it is only 20th whether that connection dissolves the and Spirit, God known by reference to external to the divine nature). century theology that has come to see notion of a God who exists indepen- the intrinsic nature of the inner rela- What are the practical implications again the significance of the theme of dently of creation if the divine life is tionships who existed ‘before’ creation. of this? The doctrine of the Trinity 1 eschatology for all Christian doctrine’ tied too tightly to the events of salva- These dimensions of the divine nature teaches us about three dimensions of and it remains critically important to tion history, or whether that is, in fact, are well known and their relationship life. The first is personal in that the continue to stress this in developing the distinctive Christian understanding frequently discussed. doctrine of the Trinity, as well as be- an understanding of the nature of God of the nature of God. With the concept The term consummate Trinity is a ing a doctrine about God, is also an as Trinity. God’s kingdom is present in of the consummate Trinity I follow Paul reference to the Trinity of completion account of the consummate nature the work of Jesus and shown in his res- in his description of God’s plan for the with emphasis on doxology and the in- of the Christian life. Human life finds urrection but its full revelation awaits fullness of time to gather all things tegration, the ‘bringing together’ of all its destiny within the life of God. The the end of history, the final consumma- in Christ found in the first chapter of life in God that takes place ‘after’ this eschatological implications for the pre- Ephesians. world. This is Trinity on the far side of sent relate to the manner in which we the sending of the Father, and beyond anticipate, in the way we live now, this 1 Wolfhart Pannenberg, , In this we see implications for the Systematic Theology the incarnation, cross and resurrection future destiny. Vol. 3 (Grand Rapids: Eerdmans, 1998), 532. entire cosmos, but we can also ask of the Son, and beyond the life-giving The second dimension is social be- mission of the Spirit. This is the Trin- cause the Trinity explains to us the na- ity of Glory that includes God’s own ture of human relationships in the light Brian Edgar (MTh, Australian College of Theology; PhD, Deakin University) is Professor of Theological Stud- ultimate and final relationship to the of divine relationships. It guides us in ies at Asbury Theological Seminary (USA) although he primarily resides in Melbourne, Australia. He conducts world that is taken into the divine life. thinking not only about the proper life intensives when in the US and on-line education when in Melbourne. He is the author of God is Friendship: A Theology of Spirituality, Community and Society (Seeedbed, 2013), The Message of the Trinity This is the Trinity with all things gath- of the church, but also about the appro- (IVP, 2004), editor of a number of other books and author of numerous journal articles. An early, somewhat ered together in God. priate form for society. The doctrine of different, version of the table appeared in ‘What Hope is there for Mission?’ in Australian Journal of Mis- With a recognition of all the limita- the Trinity also has implications for the sion Studies, Vol. 4, No.2 (December 2010) 55-61. tions of time-bound language one can cosmic dimension in that it reveals the Brian Edgar The Consummate Trinity and Participation in the Life of God

intrinsic value and doxological purpose it is the message of salvation which of creation. comes first and which requires atten- The rest of this article will develop tion regarding the one from whom, and this understanding of the consummate through whom, this message and this Trinity by reference to the table which possibility come. The economic Trinity outlines the emphases of the three is a statement about the revelation of forms of trinitarian thought. This will God’s plan of salvation (as in the sec- involve summarising the frequently ond column) and this is usually (though discussed implications associated with certainly not universally) interpreted economic and essential trinitarianism in primarily personal categories (as per before considering the implications the third column) with the focus being of the consummate Trinity. There are upon the possibility of eternal life for problems associated with this kind of those who believe (column four). tabular simplification and my only de- In historical terms there were nu- fence is that if one included everything merous debates about the nature and in every part then it wouldn’t be pos- the mode of salvation (such as the way sible to have a simple model. The text good works were involved and whether will provide details that are difficult to salvation included the body) but the express in a table. most critical issues were distinctly trin- itarian in nature (for example, whether the God of the Old Testament was the God of the New, and whether the Spirit was divine) with the absolutely central In considering the table it is best to issue concerning the person of Jesus. start with the row considering the Trin- That is, if Christ is to bring salvation ity understood as ‘economic’—describ- it seemed to many that he must be ing the specific work of Father, Son and both God and man. The issues involved Spirit. Theology has spoken extensive- in this were at the heart of the early ly of the economic Trinity which is an church debates about Christ and it was understanding of the way God works problematic for many. in the world as Creator, Redeemer The debate swung around the word and Sustainer in order to bring salva- homoousios (see column 5): can we say tion: God the Father Almighty, Maker Jesus is ‘of the same substance’ as of heaven and earth; Jesus Christ the the Father—and thus truly God? The Redeemer of the world; the Holy Spirit, orthodox answer was, ‘Yes, not only revealer, inspirer, strength and com- can we, but we must’. As T. F. Torrance fort. An initial focus on an economic says, the homoousion ‘is of staggering understanding of the Trinity is perhaps significance. It crystalizes the convic- inevitable, given the soteriological fo- tion that while the incarnation falls cus of the New Testament. within the structures of our spatio- This is by no means separated from temporal humanity in this world, it an immanent trinitarianism for it is also falls within the life and being of precisely the Father who sent the Son God.’ Consequently, the homoousion and the Spirit to bring salvation to the ‘is the ontological and epistemological world but, from a human point of view, lynchpin of Christian theology. With it, Brian Edgar The Consummate Trinity and Participation in the Life of God everything hangs together; without it, The early Fathers of the church, and a stress on the value attributed to and Holy Spirit and the focus shifts everything ultimately falls apart.’2 however, soon recognised that vestig- the human person and God’s concern from the plan of salvation to these in- The most ancient way of illustrating es of the Trinity that are found in the for every individual and the related ner relationships as a paradigm for the the relationship of the Trinity to the natural world are less adequate for un- need for themes such as repentance, life of the church. The relationships person is that the Trinity is understood derstanding God because they are not individual responsibility, conversion between Father, Son and Spirit (as in as a mark (or pattern; see column 6) personal enough. This led to the view and the place of faith. It culminates John 17:20-21) provide a pattern for that is imprinted on the world. This that the imprint of God is best seen in in the comprehensive transformation community relationships and this, in is the vestigia Trinitatis—the notion the highest part of creation—human of the individual and a personal resur- turn, draws attention to the social di- that the fingerprints of the creator, the nature—through the presence of the rection at the final consummation of all mensions of life that God is concerned vestiges of the Trinity, can be seen, by imago dei (Gen 1:26). From Augustine things. about—along with individuals. the discerning, in the world around us. onwards the most important vestiges Holiness (see column 8), in terms Historically speaking, if homoousios This gives a trinitarian character to the of the Trinity are seen in the human of economic trinitarianism, focuses was critical for economic trinitarian- whole of creation which may be seen in person (including lover, loved and love; on the development of the individual: ism then the equally critical word for a three-leafed clover or in the spring of being, knowing and willing; memory, a person’s set-apartness for God, their immanent trinitarianism has been water which gives rise to the river and understanding and will).8 relationship with God and the moral perichoresis which refers to ‘mutual in- ends up in the lake: three-in-one and What practical implications are to content of their character. Again, there dwelling’ or ‘inter-penetration’ of the on-in-three. be drawn out of this description of the are debates about the distinctives, Father, Son and Holy Spirit. At least The idea remains today in popular Trinity in economic terms? In terms of various emphases and the processes since John of Damascus it has meant thought though it is frequently cri- mission (see column 7) the salvation involved, but the fundamental charac- that there is no separate essence of tiqued, but newer versions also exist, that is at the heart of an economic in- teristics of inward holiness and exter- God apart from God’s life as Father, particularly within the science-faith terpretation of the Trinity is all about nal behaviour—sanctification in every Son and Holy Spirit who live in a com- dialogue. There is Pannenberg’s in- the possibility of eternal life for every- aspect of being—are clear. munion of persons. terpretation of the Spirit as force one. In the evangelical tradition salva- This outline of the mission of the Whereas the imagery for economic field,3 Moltmann’s ecological concept tion is simply, ‘The saving of man from church and the life of the believer with- trinitarianism was found in various of space,4 Denis Edwards’ use of evo- the power of sin’.9 There are numerous in the context of an economic trinitari- marks imprinted on, firstly, the natural lutionary emergence,5 Happel’s use of areas where there are debates and dif- anism makes the strengths of this ap- world and then, secondly, the individ- space-time relations6 and Ted Peters’ ferences of opinion concerning aspects proach very clear. However, it has now ual person, the imagery for essential description of the end of the universe.7 of this salvation but the main points long been recognised that this form trinitarianism is found in the social are clear. of presentation of the work of God in relationships of Father, Son and Spirit There is an emphasis, first of all, on salvation is connected with an under- that become a model or paradigm for 2 Thomas F. Torrance, The Ground and Gram- the grace of God and the work of Christ standing of mission and holiness that the way in which the church is to live. mar of Theology (Edinburgh: T. & T. Clark, in achieving salvation. This is at the is limited in scope. Those themes that Consequently, corporate imagery, such 1980), 160–161. are connected with an immanent, or as the notion of the Kingdom of God, 3 Pannenberg, Systematic Theology, 1998, heart of economic trinitarian theology. 3:82. This leads to a reflection on the com- essential, trinitarianism are required comes to the fore in this thinking. 4 Jürgen Moltmann, God in Creation: A New prehensiveness of the salvation that to enhance the understanding of salva- And what then are the practical im- Theology of Creation and the Spirit of God (Min- overcomes sin, death and judgment tion. plications of an essentialist perspec- neapolis: Fortress Press, 1993), 100. tive on trinitarian theology? Inevitably 5 Denis Edwards, The God of Evolution: A they relate to the social, rather than Trinitarian Theology (New York: Paulist Press, Time’, in Quantum Cosmology and the Laws of individual, life of believers and the 1999). Nature (Vatican City State: Vatican Observa- The central truth of the essential Trin- church. Mission becomes a much more 6 S. Happel, ‘Metaphors and Time Asym- tory, 1993), 263–292. ity is that God has not merely appeared socially orientated activity in which so- metry: Cosmologies in Physics and Christian 8 Augustine, The Trinity (Washington: Catho- Meanings’, in Quantum Cosmology and the lic University of America Press, 1963). in a trinitarian fashion in order to save cial needs, such as the need for peace Laws of Nature (Vatican City State: Vatican Ob- 9 Walter A. Elwell, Evangelical Dictionary of the world but is actually trinitarian in and justice predominate. The church servatory, 1993), 103–134. Theology (Grand Rapids, Mich.: Baker, 1984), nature. It directs attention to the es- is a foretaste of God’s community—an 7 Ted Peters, ‘The Trinity In and Beyond 967. sential, inner life of God as Father, Son eschatological community working for Brian Edgar The Consummate Trinity and Participation in the Life of God the good of society, ending poverty and Methodist Hymn book that ‘the gospel the believer, one that is to reflect, in its There has also been significant de- doing justice. of Christ knows of no religion but so- own appropriate way, the life and the bate about the relationship between This emphasis and the contrast this cial, no holiness but social holiness’ work of the trinitarian God. the economic and the essential ‘Trini- makes with the notion of salvation typi- and this is commonly connected with These two dimensions of thought ties’. Karl Rahner’s well-known rule is cally associated with economic trintar- the historical reality that Methodism concerning the Trinity must be held that ‘the economic Trinity is the imma- ianism has produced the debate about spoke out about the social injustices together. It is well recognised that nent Trinity and the immanent Trinity whether mission is really evangelism of the age. Thus ‘social holiness’ is Karl Barth was largely responsible for is the economic Trinity’. Ontologically or social action. The answer is that interpreted as ‘social justice’ and usu- reviving the structural significance of speaking, there is only one Trinity and both of them are grounded in different ally intended as a supplement and a the doctrine of the Trinity. His revela- the language of the economic Trinity aspects of the trinitarian nature of God corrective to modern, often evangelical tional trinitarianism demonstrated the and the immanent eternity is really a and one ought not to choose just one notions of ‘personal holiness’ that pay importance of using the doctrine of the shorthand way of talking about differ- dimension of mission any more than little attention to broader community Trinity for theological structure. Jür- ent aspects or dimensions of God as one should choose between economic concerns. gen Moltmann was also significant in Trinity. To speak of the economic Trin- and essential dimensions of the Trinity. The appropriateness of this has the revival of trinitarian theology and ity is to speak of God’s relationship to The absolute unity of the two is well increasingly been recognised but it is despite the presence of some who have the world. To speak of the immanent expressed in the Micah Declaration on likely that the phrase as used by Wes- disagreed with this approach they have Trinity is to speak of God’s inner self. Integral Mission which says, ley in the hymnbook (and this is the been followed by a wide range of people Yet Rahner’s rule has created con- It is not simply that evangelism and only place he used it) should be inter- looking at the significance of the Trin- cerns for some, such as John Thomp- 19 social involvement are to be done preted as referring to a different corpo- ity for various aspects of life including son who argues that this rule inevi- 12 alongside each other. Rather, in rate dimension of holiness: the neces- the church (Miroslav Volf), society tably means that God’s existence as 13 integral mission our proclamation sarily social context in which personal (Gordon Kaufman), the cosmos (Sal- Trinity is tied to God’s actions in the 11 14 has social consequences as we call holiness is necessarily formed. That lie McFague), the person in society world and therefore that there is no 15 people to love and repentance in all is, no holiness (whether focused on the (Leonardo Boff), community (Stanley genuine life of God apart from the 16 17 areas of life. And our social involve- inner life, the development of charac- Grenz), mission (Lesslie Newbigin), world. That is, there is a loss of the 18 ment has evangelistic consequences ter, one’s relationships with others or and gender (Kevin Giles). immanent. Whether Rahner, LaCugna as we bear witness to the transform- on concerns for social structures) can or Moltmann or others can be read in ing grace of Jesus Christ.10 develop without the influence and the this way and whether this is what they aid of others. One’s holiness is not 12 Miroslav Volf, After Our Likeness: The intend is a matter for debate regarding Church as the Image of the Trinity (Grand Rap- Similarly, there are corporate impli- purely and simply one’s own; it is de- each one. However, the overall point is cations for the understanding of holi- ids, Mich.: William B. Eerdmans, 1998). pendent, to a significant degree, upon 13 Gordon D. Kaufman, In Face of Mystery: A that the relationship of economic and ness, frequently expressed in terms of the holiness (or lack of it) of others. immanent perspectives on the Trinity . Two different meanings Constructive Theology (Cambridge, Mass.: Har- social holiness Holiness is social in terms of its vard University Press, 1995). has profound implications for church are actually attributed to the term. growth and development as well as its 14 Sallie McFague, The Body of God: An Eco- and society that must continue to be They need to be distinguished but both expression in the world. Altogether, logical Theology (Minneapolis: Fortress Press, worked through. are important aspects of the corporate mission and holiness take on differ- 1993). I would suggest, however, that trini- nature of holiness and both derive from ent dimensions when considered in the 15 Leonardo Boff, Trinity and Society (Eu- tarian theological thinking has had gene, Ore.: Wipf & Stock Publishers, 2005). the communal nature of the essential light of the essential relationships of less impact upon the local church than 16 Stanley J. Grenz, Rediscovering the Triune Trinity. the Trinity as well as in the light of the upon the theological academy because The term, ‘social holiness’, is fre- God: The Trinity in Contemporary Theology work of salvation. Together they pro- (Minneapolis: Fortress Press, 2004). of the on-going impact of individual- quently used with respect to John Wes- vide an holistic approach to the life of 17 Lesslie Newbigin, The Open Secret: An In- ism upon the thinking of ordinary ley’s well-known observation in the troduction to the Theology of Mission (Grand Christians in terms of understanding introduction to the first volume of the Rapids, Mich.: Eerdmans, 1995). 11 Andrew C. Thompson, ‘From Societies to 18 Kevin Giles, The Trinity & Subordination- Society: The Shift from Holiness to Justice in ism: The Doctrine of God and the Contemporary 19 John Thompson, Modern Trinitarian Per- 10 The Micah Network (Sept. 2001) http:// the Wesleyan Tradition’, Methodist Review 3 Gender Debate (Downers Grove, IL: InterVar- spectives (New York: Oxford University Press, www.micahnetwork.org (2011): 141–172. sity Press, 2002). 1994), 28. Brian Edgar The Consummate Trinity and Participation in the Life of God

God. Even when trinitarian in theory of immanent trintarianism can be said it summarises it and determines its 23 (according to formal beliefs) few are Torrance’s participatory understanding to revolve around the concept of per- shape. The only other NT occurrence instinctively trinitarian in thought or of worship illustrates the way in which ichoresis, the concept which is at the of this expression is in Romans where practice. Most Christian thought is, it is possible to incorporate an escha- heart here is the notion of anakeph- Paul says that all the commandments in pragmatic terms, ‘personal’ or ‘in- tological dimension into trinitarian alaiosathai—the ‘gathering together’ of the law ‘are summed up in this one dividual’ (‘What does this mean for thought, but many other discussions do described in Ephesians 1:10 by which rule: “Love your neighbour as your- me?’). Much preaching is individualist not do this. A more specific focus upon the whole cosmos comes ‘under’ the self”.’ in structure and aimed at individuals in the eschaton and the consummation of head of Christ. The very long, complex, If we draw a parallel here we might content. all things and the implications of this single sentence of the first chapter of say that just as Romans 13:9 shows It is perhaps a rare thing for congre- for the life of God is necessary. Ephesians 1: 3-10 reaches its climax that all that is true, meaningful and gations to begin even to address the This means taking very seriously in verse 10 in which the Father reveals significant for human discipleship in full implications of the doctrine of the Pannenberg’s observation that theol- ‘the mystery of his will’ (v. 9) to be ‘a the myriad principles and command- Trinity. James Torrance, for instance, ogy has to see again the significance plan for the fullness of time’, namely, ments of the law is expressed in one has pointed out that, even when litur- of the theme of eschatology for all ‘to bring all things in heaven and earth single command, so Ephesians 1:10 gical language is Trinitarian, often the Christian doctrine.21 A consideration together under one head, even Christ’. shows how all of God’s truth, goodness understanding of worship itself is mon- of God ‘at end of time’—the consum- This ‘gathering together’ is the and purpose that are found throughout otheist with a structure that would be - mate Trinity—is a reflection on God anakephalaiosis—a word which occurs the various elements and dimensions suitable for a Jewish or Muslim person. who has embraced within God’s own only twice in the New Testament. It of the universe are summed up in the That is because the structure of wor- life the whole of creation, and is one has the sense of ‘bringing things to- person of Jesus Christ. ship is unitarian in form in that pastor/ that unites economic and immanent di- gether’ so that it can be translated: However it is put, it is clear that it priest and people are on one side, offer- ‘that he might gather together in one refers to nothing short of cosmic re- ing worship to God who is on the other mensions of trinitarian thinking in the all things in Christ’ or ‘to unite all unification in Christ. All things point side, hearing the prayer and receiving eschatological life of God. things in him’.22 It is also possible to to Christ—he is the focal point of the the worship. This approach to the doctrine of the take the basic meaning as relating to whole of creation—and Paul urges However, genuinely trinitarian wor- Trinity goes beyond both the idea of the ‘head’ (kephale-) under which all people to bring their lives into conform- ship is the gift of participating through the Trinity as a mark on creation and things are brought and so it can be ex- ity with God’s divine plan so that Christ the Spirit in the incarnate Son’s com- as a model for life and sees the doc- pressed as bringing all things ‘together is central in everything that they do. munion with the Father. Trinitarian trine of the Trinity from the inside—by worship means having God coming which people, and indeed ultimately under one head’. Recent scholarship In this we see implications for the onto our side and lifting us up so that the whole of creation—are members prefers to think of it as referring to entire cosmos, but we can also, once worship is fellowship (or participat- or partners who participate in com- the ‘main point’, ‘summary’ or perhaps again, ask about the implications for ing or sharing) in the life of God. The munion not only with, but within, the ‘heading’ in the sense that everything God. If we try to understand the sig- Trinity, in distinction to other forms of life of God. The life of the Trinity is is ‘summed up in Christ’. Eugene H. nificance of the eschaton apart from its worship, thus provides ‘a participatory an interpersonal fellowship in which Peterson puts it as ‘a long-range plan significance for God then we really can- understanding of worship and prayer’20 believers participate by grace. This ex- in which everything would be brought not grasp it for the significance of the that is predicated on the grace of God periential, participatory understanding together and summed up in him’. eschaton for the cosmos is tied up with rather than on the work, effort or en- of consummation life is a reminder that This summation is not just a sum- the future eschatological life of God. At thusiasm of the believer. In this, and the future is not so much a place as an mary in the sense of a condensation the end, the love of God is victorious, it in so many other areas of the church’s existence in God. such as one might have in a brief chap- is the end of tears and suffering (Rev. life, the full implications of essential Just as the focus of economic trini- ter summary of a text book. Ernest 21:4) and God enters into fellowship trinitarianism need to be explored. tarianism revolved, theologically, Best suggests it sums up more as an with the whole creation. It is precisely around the homoousios and the focus architect’s plans sum up a building— in God that all things come together

20 James Torrance, Worship, Community & the Triune God of Grace (Downers Grove, Ill.: 21 Pannenberg, Systematic Theology, 1998, 22 As in, respectively, the AV (King James) 23 E. Best, Ephesians (Edinburgh: T. & T. InterVarsity Press, 1996), 9. 3:532. and RSV editions. Clark, 1998), 142. Brian Edgar The Consummate Trinity and Participation in the Life of God

(Eph. 1:10) and so there is then, as a all of them may be one, Father, just binds believers to Christ means that guage could possibly be refined at this result ‘one God and Father of all, who as you are in me and I am in you. they are at one with Christ and so, at point. As it is so often, it is not what is above all and through all and in all’ May they also be in us so that the one with God, and thus, participants in she denies (if she does indeed deny (Eph. 4:6). world may believe that you have the life of the Trinity. it) which is important but what she is This dimension stresses the utter sent me (John 17:20-21).24 Moltmann is well known for his de- wanting to affirm—which is that just comprehensiveness of what God is do- Through these he has given us his sire to ensure that the significance, par- as the economic Trinity is about God’s ing in that not only human life but the very great and precious promises, ticularly the pain, of the cross, which soteriological relationship to the world, whole of creation is gathered up. It so that through them you may par- is so central to his theology, not only so the immanent Trinity is about God’s also stresses the continuity of this life ticipate in the divine nature and belongs to, but actually constitutes the communal relationship with persons. in God with the present world. The cre- escape the corruption in the world nature of the Triune God. This means ‘The life of God—precisely because ation of a new heaven and a new earth caused by evil desires (2 Peter 1:4). that the history of God in the world God is Triune—does not belong to God does not mean the total abandonment constitutes the being of God. This no- 29 While it is well accepted that the alone.’ of the old heaven and the old earth. ble quest—to find the cross of Jesus life of the Trinity is to be worked out re- The divine life is also our life. The This willingness to gather together all in the heart of God, so that the cross lationally, the implications beyond that heart of the Christian life is to be united things is a continuation and consum- is not external to God—is critiqued by remain controversial. For some pericho- with the God of Jesus Christ by means mation of the sacrifice expressed in the Pannenberg who argues that making resis describes the inner, immanent life of communion with one another. This is self-giving of the son for the sake of the the immanent nature of God subject of God only, but for others it does much a theosis—union with God. The doctrine world. There is a sense in which God to the life of God in the world actually more. Just as the economic Trinity, in of the Trinity is not aimed at producing sacrifices the divine life to embrace the makes the Trinity devoid of meaning, the work of salvation through suffering a theory of God’s self-relatedness, it is world in eternal union. The divine na- for the Trinity has significance only if and death has implications for God as about the encounter between God and ture is thus related to the world ‘inter- the God revealed in salvation history is well as humanity, so too, it is argued us—a relational ontology. nally’ (through personal relationship) the same as God from eternity.28 that and the imminent Trin- So the Trinity is not primarily a and not merely externally (as a com- perichoresis The fact is that despite this conflict ity have implications for human life as statement about God’s own life but a pletely separately existing entity) in a of opinion both Moltmann and Pannen- well. Those who have developed it in- statement about God sharing life with consummation of the movement begun berg are seeking to defend the inner clude Karl Rahner,25 Catherine Lacug- us. It is, therefore, not helpful to de- with the incarnation. nature of God: Moltmann is stressing na26 and Jürgen Moltmann.27 scribe the economic Trinity as a refer- The notion of the consummate Trin- the importance of self-sacrifice as con- Though not without criticism, Rah- ence to God as God is revealed to us, ity makes it clear that holiness is ulti- stitutive of eternal, divine being; Pan- ner, for example, stressed the notion and the immanent Trinity as a way of mately about participation in the life of nenberg is stressing the importance of that God’s involvement in the world is describing God in se. A theology of the God. The development of virtue and the eternal nature of the self-sacrific- immanent Trinity cannot refer to God character is important, as are works of so intimate that the character of divin- ing God. apart from relationship to us but to social justice, but both are to be direct- ity itself is shaped by it. God’s action LaCugna wants to stress the no- God who is revealed in Christ and the ed towards a comprehensive fulfilment through Christ in the incarnation rede- tion that the doctrine of the Trinity— Spirit. ‘Trinitarian life is also our life.’30 of the love relationship with God— fines divinity to include humanity, and whether understood from economic or If we free ourselves from thinking that whose essential nature is love—begun God’s work in the Holy Spirit which immanent perspectives—is not primar- there are two levels to the Trinity (ad in relationship with Christ (‘whoever ily a doctrine about God in isolation and ) then we can see lives in love lives in God’, 1 John 4:16). but a doctrine about God in relation intra ad extra 24 New International Version throughout, ex- that there is one life of God in which The precise nature of a participatory cept where specified. to humanity. Her language sometimes we have graciously been included as interpretation of the consummation 25 Karl Rahner, The Trinity (New York: Cross- suggests that God’s immanence is dis- and the significance of, for example, road Pub., 1997). solved. I think that she can be defend- partners. The doctrine of the Trinity is the following passages has been much 26 Catherine Mowry LaCugna, God for Us: ed against this claim although her lan- a teaching about God’s life with us and debated in recent times. The Trinity and Christian Life (New York: Harp- our life with each other. erSanFrancisco, 1993). My prayer is not for them alone. I 27 Jürgen Moltmann, The Trinity and the King- 28 Wolfhart Pannenberg, Systematic Theol- pray also for those who will believe dom: The Doctrine of God (Minneapolis, MN: ogy, Vol. 1 (Grand Rapids, Mich.: Eerdmans, 29 LaCugna, God for Us, 1. in me through their message, that Fortress Press, 1993). 1988), 331. 30 LaCugna, God for Us, 228. Brian Edgar The Consummate Trinity and Participation in the Life of God

The consummate Trinity unites a have value in their own right but they mon on the Trinity34 but he thought merits of the Son’. number of issues related to the eco- are married together in looking for- consistently in a trinitarian way. It The doctrine of the Trinity is pri- nomic and immanent dimensions of ward eschatologically to the final king- was, for him, not only a fundamental marily known by experiencing God the Trinity. It takes one beyond sote- dom of God where all exists in worship belief but also fundamental to a vital as Father, Son and Spirit, rather than riological thinking which is focused of God. This reminds us that even now spiritual life. ‘The knowledge of the something comprehended by rational upon the individual to its proper end any evangelism that does not lead peo- Three-One God’ he said, ‘is interwoven thought. There is, in fact, a paradox at the consummation and it also takes ple to an on-going life of worship with- with all true Christian faith; with all here, that we understand the Trinity reflections on the inner relationships in the church is not good evangelism; vital religion.’ The individual believer most when we realize that we under- of God beyond a focus solely upon God maybe it is not evangelism at all. And a may not explicitly recognise this, and stand it only dimly. If we think that in God’s self to see God as a God who may not use all the available theologi- mission which seeks peace and justice the doctrine of Trinity is entirely some- has taken up the cosmos into God’s cal terminology (‘I do not mean that thing of the mind and try to work it out in this world which does not equally life. The Father is not only the Father it is of importance to believe this or along purely rational lines then we are seek to bring about the peace of God of the Son, and the source of the Spirit, that explication of these words.’) but it altogether mistaken. (and not just the absence of war, dis- but now the Father of Glory, the one is essential in practice that the believer Fortunately, one of the most impor- whose glory is revealed precisely at crimination and injustice) is not really has the experience, ‘the witness of the tant aspects of this presentation of the consummation of all things. Glory mission either. Spirit’ that he is ‘a child of God’ who the consummate dimensions of the was an immanent attribute of Yahweh Perhaps most importantly of all, is ‘accepted by the Father through the Trinity is that it actually tells us that sometimes revealed to humanity31 but the present life of believers and the the life of God as Trinity is something in this inner glory of God shone out most church will be enhanced with a deeper which we participate rather than some- brightly, and was revealed most clear- recognition of the significance of the 34 John Wesley, The Works of the Rev. John thing to be intellectually comprehend- Wesley, MA, Sometime Fellow of Lincoln College, ly, in the life and work (economic) of consummate Trinity. Ostensibly trini- ed. In effect it tells us that God cannot 32 Oxford: With the Last Corrections of the Author Christ but above all it is revealed at tarian faith that is actually unitarian (London: Wesleyan-Methodist Book-Room, be fully known by reason but God can the Parousia, at the consummation of in practice inevitably lacks vitality. 1881), Sermon 55. be fully loved. all things. The aim is that the whole A recognition of the possibility of par- 33 world might know and glorify God. ticipation with God, that is, having a The practical implications of this faith lived within the life of God, sur- cosmic consummation include the fact rounded by and participating in the life that the mission of the church includes of Jesus Christ and the Holy Spirit will caring for this world as best we are come alive. able. Ecology is a part of the church’s mission. It also points emphatically to- wards the way that this is, primarily, God’s mission. It is something that can be achieved only by God. It also points Consequently the Trinity is the most us towards worship as the ultimate fo- profound part of the Christian faith. As cus of the church’s mission. it has been said, the Trinity is not a toy This is the ultimate goal, and the for theologians but a joy for believers. unity, of evangelism and social justice. The Trinity is not the conclusion of a It is not that these activities do not philosophical theology but the experi- ence of actual Christian faith. Trinitar- ian doctrine is not, as some think, a 31 Exodus 16:7, 10; 24:15; 40:34-35; Lev. philosophical, remote or removed doc- 9:6, 23. 32 Heb. 1:3; John1:14; 7:39; Luke 24:26; Acts trine. It is, in fact, the simplest, experi- 3:13; 8:55; Rom 6:4; 1 Tim. 3:16; 1 Peter 1:21. entially lived and known doctrine. 33 Mark 8:38; 13:26; Rom. 15:9. John Wesley preached only one ser- ERT (2014) 38:2, 126-137 In the Name of the Father, Son, and Holy Spirit

makes known his personal richness in perspectives. In the penultimate sec- In the Name of the Father, Son, and mercy as well as judgment. We are in- tion I posit several basic formulations vited to know this God through Christ about God, time, and space. The arti- Holy Spirit: Toward a Transcultural and to be transformed by the renewing cle concludes with two observations. of our minds through the Word and by Hence, these aspects of a theology of Trinitarian Worldview the Spirit. The theme of this article is Trinity are designed to form a biblical- that some things can be said about the theological superstructure that unifies Christian God in ways that may and varying contextualized Christian per- should unite all believers. spectives of faith. This article proposes to outline a Integrated into the work is the transcultural Trinitarian worldview conviction that the doctrine of the Keywords: God, immanent and ian confession indicates that creeds that sets forth a universal framework Holy Trinity with its broad-sweeping economic Trinity, human being, divine exist both to define the boundaries and of basic Christian faith for believers to- implications for human existence is a justice-forgiveness, Islam, , global to preserve the mystery of the trans- day. The different sections are meant powerful apologetic for Christian faith collaboration. cendent God. As William Placher com- as suggestions in the process of de- amidst the cultures and belief systems ments, veloping what it means for Christian of the world. Indeed, far from an em- Broadly across Christian traditions We are asking about the very es- believers to think about God and our barrassment to avoid or a conundrum today, the renaissance of Trinitarian sence of God, and that essence is human reality. I presuppose that the to try to explain, a biblical Trinitarian studies continues to yield productive too great for our understanding. biblical basis and historical develop- worldview is the most persuasive and insights and needed correctives re- We must cling closely to Scripture ment of the doctrine of the Trinity are truly beautiful invitation possible to be- garding the implications of faith in the and to the logic of salvation, flick- essentially and correctly expressed in lieve in the Christian God. tripersonal God. Some ideas align fair- 2 ering candles as it were against the Niceno-Constantinopolitan Creed. Of course, any such framework ly readily with classical Christian faith, what seems such a great darkness Yet the Creed should be understood calls for considerable humility before whereas others appear more distant but is in fact, of course, invisible to both to contain the Trinitarian mystery the mystery of God. Again, apophatic from the Trinitarian creeds of Nicaea our mind’s eyes because of the bril- and to open up within that framework or negative theology—the theology of (325) and Constantinople (381) as his- liance of its too great light.1 fresh understandings among the na- ‘not-knowing’—surely has its place. torically interpreted. In primary terms, tions of the world. Rather than a de- On the other hand, even as creedal Yet equally essential for a basic global the doctrine of the Trinity affirms that tailed discussion of any single aspect, language helps guard what can finally Christian worldview is an open-handed the only true God eternally exists as this work is designed to be a rather never be said, God has spoken in the working together among international three persons—Father, Son, and Holy simple synthesis of important Trinitar- Son and by the Spirit through acts in believers in critiquing, correcting, and Spirit—one in essence, united in glory, ian themes. history and in the written word. The nuancing these kinds of ideas. Theol- and distinct in relations. The overview traces the Godhead’s very centre of the biblical message is ogy as Trinitarian worldview must On the one hand church fathers and internal relationships from before crea- that the triune God comes to us and arise from truly global dialogue with a present-day scholars alike admonish tion, then discusses how Christians chorus of voices. readers to beware of over speculation might think about God in relation to regarding the Godhead, of trying to say 1 William C. Placher, The Triune God: An Es- the physical universe, to themselves, too much about what cannot finally be say in Postliberal Theology (Louisville, KY: and to others created in the image of said. The apophatic nature of Trinitar- Westminster John Knox, 2007), 139. God. In addition, the themes of divine Tertullian wrote, ‘Before all things God love, holiness, and human redemption was alone, being his own universe, are briefly contrasted to non-Christian location, everything. He was alone, J. Scott Horrell (ThM, ThD Dallas Theological Seminary) is Professor of Theological Studies at Dallas Theo- however, in the sense that there was logical Seminary. He serves as adjunct faculty at the Jordan Evangelical Theological Seminary (JETS, Amman), 2 Commonly denominated the Nicene Creed, nothing external to himself.’3 Before the Seminario Teológico CentroAmericano (SETECA, Guatemala), and the Centro de Desenvolvimento de cf. Thomas C. Oden, ed., Ancient Christian Doc- Liderança (CDL) in Maputo, Mozambique. Half of the author’s ministry life has been in Brazil and other trine, 5 vols. (Downers Grove, IL: InterVarsity countries of the world. Press, 2009). 3 Tertullian, Adversus Praxean, 5. J. Scott Horrell In the Name of the Father, Son, and Holy Spirit any and all creation, it must be said ‘he was multiple’.5 God reveals him- three Gods but one God. So the Fa- In creating something out of abso- that God was completely self-sufficient self as three eternally distinct persons. ther is Lord, the Son Lord, and the lute nothing, God no longer remained and all-inclusive. All that existed was God is not fundamentally one God onto Holy Spirit Lord; and yet not three all-inclusive. The rock, the tree, and God. There was nothing that was not which a Trinity is added or flows forth. Lords but one Lord. For like as we the zebra were not God. In contrast to God. Zwingli opined, ‘Since we know The absolute centre of God is Trinity. are compelled by Christian truth to all pantheistic theologies, the God of that God is the source and creator of Many in Christian tradition affirm acknowledge every Person by him- the Bible did not flow or emanate out all things, we cannot conceive of any- that God as such has one mind, one self to be both God and Lord; so are into the physical world. On the contra- thing before or beside him which is not will, and one activity. Others affirm that we forbidden by the catholic religion ry, all space, energy, and matter exist also of him. For if anything could exist each person of the Godhead has distinct to say, there be three Gods or three as God’s creation and artistry and not which was not of God, God would not self-consciousness with mind, will, and Lords. The Father is made of none, as his essence. Nevertheless, the ex- be infinite.’4 In the absolute beginning, actions in absolute harmony. In either neither created nor begotten. The istence of these dimensions is wholly God was everything. case each member of the Godhead eter- Son is of the Father alone, not made sustained by the personal Creator. As This Supreme Being is infinite in nally indwells the other (termed per- nor created but begotten. The Holy Thomas Finger observes, as radical as each of his attributes. Rather than en- ichoresis) without confusion of persons Spirit is of the Father and the Son, it may be, velop all opposites as does the God of (‘I am in the Father and the Father is not made nor created nor begotten The Trinitarian God remains dis- pantheism, the God of the Bible eter- in me’ Jn. 14:11). In the mystery of the but proceeding. So there is one Fa- tinctly other. God’s intertwining with nally exists in absolutely perfect na- Trinity, the three persons coexist in un- ther not three Fathers, one Son not ture of which nothing is greater. That creatures thus evokes heightened fathomable harmony in the one divine three Sons, and one Holy Spirit not wonder, for it proceeds not from is, God is pure and consistent in be- nature. Rather than some ethereal ab- three Holy Spirits. And in this Trin- ing—good and not evil, holy and not natural necessity—not because we straction, the ‘centre’ of the Trinity is ity there is nothing before or after, unholy, immutable and not ever-chang- already are God’s body—but from something like nuclear fusion. nothing greater or less, but the 7 ing. And God is free. In one sense, God grace. The shared glory, love, and com- whole three Persons are coeternal eternally chooses to be himself. He is Apart from sin, all creation is cen- munication of the Father, the Son, and together and coequal. So that in all what he is both by perfect nature and tripetal to God’s character. The triune the Holy Spirit forever distinguish the things, as is aforesaid, the Trinity in by choice. God himself is the centre of everything. Christian God from all other forms of Unity and the Unity in Trinity is to The God who resides outside our Bonaventure believed in the actual pres- theism. Thus, the persons of the Trinity dimensions cannot be exhaustively be worshipped. ence of the Trinity in the universe: ‘The can be known together as one yet also comprehended. He can be known in The divine Being, before any and all created world is like a book in which identified distinctly and worshipped.6 part yet he stands beyond us in mys- creation, existed as all-inclusive, self- its Maker, the Trinity, shines forth, As the church fathers and the tery. Any true understanding we have sufficient, and tripersonal in the high is represented, and can be read…’8 Nicene Creed affirm, the Father is the of the transcendent God derives from concept of Trinity. Richard Foster comments, ‘God loves eternal Father of the eternal Son. Tra- God’s gracious revelation given in fi- matter. In his original creative acts ditionally the Father is the unoriginate nite categories and conditions that God affirmed matter again and again, Origin, the Son is the eternal only be- have meaning for us as finite beings. declaring it good at every point along gotten Son (‘begotten but not made’), Nevertheless, what God has revealed the way. We, therefore, should take the and the Holy Spirit eternally proceeds. of himself is authentic to who he is and Although a few people suppose a cre- material world quite seriously.’9 As the Athanasian Creed would later wonderfully sufficient to know and to ated order that is co-eternal in the Whether three-leaf clovers, identi- articulate, love him. past with God, classical Christian cal triplets, or the three subatomic Moreover, the Supreme Being is So the Father is God, the Son God, faith declares that creation has been profoundly personal. ‘Though alone’, and the Holy Spirit God; and yet not called into existence out of nothing before creation, Hippolytus remarks, (ex nihilo). There was an absolute be- 7 Thomas Finger, ‘Modern Alienation and Trinitarian Creation’, Evangelical Review of ginning. When God created, therefore, 5 Hippolytus, Contra Noetum, 10. Theology 17:2 (April 1993) 204. 4 Zwingli, ‘An Exposition of the Faith’, in 6 See John Owen’s Communion with the Tri- he deliberately chose to limit himself. 8 Bonaventure, Breviloquium, 2, 12. Zwingli and Bullinger, ed. and trans. Geoffrey une God, ed. Kelly M. Kapic and Justin Taylor While yet fully infinite, God now cre- 9 Richard J. Foster, Streams of Living Water W. Bromiley (London: SCM Press, 1953), 249. (Wheaton, IL: Crossway, 2007). ated something that was not himself. (HarperSanFrancisco, 1998), 260. J. Scott Horrell In the Name of the Father, Son, and Holy Spirit quarks that form the protons and neu- cosmic determinism. Whether religious Outside of biblical Christianity, there trons of the universe—and a thousand or secular, I am but a tiny cog within is no structure that finally satisfies the other Trinitarian analogies—all crea- a massive machine over which I have tension between the one and the many. tion reflects something of the Creator. no control and in which I have no basis As three persons in one God, the Trin- Yet all illustrations fall short. for choice or personal meaning. Such a ity incorporates both unity and diver- Besides space, time and matter, the tri- The question of why God created perspective is evident in the religious sity within itself. Apart from direct rev- une God chose to create other persons. is not easily answered, although clas- fatalism of ancient Greek religions, or elation, explains Cornelius Van Til, we By creating self-conscious beings God sical Christian faith responds in the the passivism of Advaita Vedanta, tra- could never know that God exists trip- limited himself again. No longer was final sense ‘to the praise of his glory’ ditional Islam (inshallah ‘If-God-wills’), ersonally. But that being revealed, we God the only moral and spiritual agent (Eph. 1:12-13). Many surmise that the and extreme Christian predestination- surely can understand ‘that the unity in existence. Unlike God himself, all divine motivation for creation is best ism. and the plurality of this world has [in] created beings are finite, whether in found in the overflow of loving self- The problem becomes even worse back of it a God in whom unity and the heaven or on earth. In contrast to God givingness between the three persons in scientific naturalism. All activities plurality are equally ultimate’.10 Crea- the Son, for example, Satan is not capa- of the Godhead. The deep love and joy- reduce to necessity—whether in Marx- tion reflects this unity-diversity from ble of being present in all places at all ful relations among the members of the ism’s dialectic materialism, contem- the immensity of outer space with its times; rather he extends his kingdom Trinity are manifested in the creation porary neurobiology, or behavioural at least two hundred billion galaxies, through his minions. In creating finite of that which is other than God—espe- psychology. A human being is reduced to the complexity of inner space with persons, the God of the Bible remains cially other personal beings that might to one’s DNA of evolutionary survival sub-atomic quarks, leptons, and bos- infinite but he is no longer morally and know and enjoy relationship, service, and to variations of social conditioning. ons. Whether vastly expansive or fath- volitionally all-inclusive; now a person- and worship of this God. The concept of person is merely a ghost omlessly small, there is order between al being could choose against him. Summarily, the triune God brought in the machine. Neither religious nor individual components and the total Contrary to the atheist and the the created order into existence out secular fatalism yields a meaningful scheme of creation. pantheist, the Judeo-Christian affirms of nothing. He sustains it and in that place for the individual. In the end, as often expressed, if that human personhood and dignity is sense is personally related to all di- At the opposite pole, that of diversi- there is no infinite, absolute point of grounded in the imago Dei. While more mensions of existence. Yet God is not ty, all existence is composed of particu- reference in the universe, then all of ample than these aspects, personhood to be confused with that which he cre- lars with no ultimate unifying Being or the particulars are meaningless. What surely includes the simple elements of ated and sustains. telos. Such religions picture humanity is more, if such a point of reference is thought, volition, and emotion: (1) God coping within a chaos of cosmic flux to give real significance to all exist- thinks and reasons in a logical man- or a myriad of forces and spirits. In ence, it must be a personal Absolute, a ner, although not necessarily in the western atheism, ‘We make ourselves.’ ‘Thou’. In contrast with all other reli- same thought patterns that we use; (2) ‘I am the centre of the universe.’ The gions and philosophies, the concept of God chooses voluntarily and possesses The tension between the unity and spirit of the Enlightenment is that the Holy Trinity presents a meaning- freedom of will; and (3) God manifests diversity of the universe is one of the ‘Without God I am free!’ ful relationship between the one and a multiplicity of affections—all as a great philosophic problems of history. But what is freedom with no refer- the many in the universe. Every thing moral, purposeful Being. Since the ancient philosophers, hu- ent beyond oneself? I might be free. and every person has real significance Just as Scripture establishes that manity has lacked a solution to this But in an empty universe such freedom because they were created by and ex- each member of the Godhead reasons, enigma. Is reality constituted by a sin- would be like floating in outer space ist related to the triune God. Even if a exercises volition, and manifests a gle cosmic principle that determines with neither spacecraft nor planet in person does not believe in God, in fact, plurality of feelings, so we as finite all existence (Fate or God)? That is, sight and only two hours of oxygen be- his or her existence is of immense val- persons evince similar characteristics. is the universe an absolute one? Or is fore I die. Freedom itself is meaning- ue because God has created them for Other aspects of the divine image ap- the universe an absolute many? Is ul- less. From Kandinsky and Dadaism to himself. pear to include creativity, aesthetic ap- timate reality located in a diversity in Basquiat, Cy Twombly, and Cindy Sher- preciation, moral conscience, aptitude which the particulars are random or man, twentieth-century art reveals 10 Cornelius Van Til, An Introduction to Sys- for dominion, a sense of immortality, free (whether by chance or by choice)? the angst of being one’s own god in a tematic Theology, ed. William Edgar (2d ed., and the desire and capacity for I-thou At the pole of unity, one is locked in meaningless universe. Phillipsburg, NJ: P & R, 2007), 364-65. relationships. J. Scott Horrell In the Name of the Father, Son, and Holy Spirit

Therefore, although human beings relationships.11 In the secular world, universe. A person is designed to trust forms of pantheism and atheism. On have fallen into sin and suffer the de- many declare that human relationships in and to enter into fellowship with the the contrary, biblical faith leads the fects of the fall, the imago Dei is not exist only to serve our selfish interests, triune God. Christian to full personhood in rela- disfigured beyond recognition. We are that ‘love’ is simply the product of bio- If the one God is three persons in re- tionship with others. No human being truly persons with eternal value be- logical hormones, and that language is lationship and if I am created to reflect in all of history compares to Jesus of cause the Creator and Absolute of the a tool of manipulation. No longer are or image my Maker, then I have every Nazareth in his purity, magnetism, and universe is also personal. And God has such attitudes merely oriented to the reason to enter into full human rela- profound relations with others. That come to us in Jesus Christ, the express North Atlantic. From Beijing to Buenos tions: to work with others for the good which we see in the humanity of the image and manifestation of God. Aires many find life without signifi- of all; to engage in reasoned thought Last Adam corresponds to the ontol- In sum, Trinitarianism argues that cance. The words of Bob Dylan bemoan and communication; to enjoy objective ogy of every human being, an ontology neither atheism nor pantheism has a the hopelessness of a tired, adult hu- study of science, history, and other that is awakened and renewed through sufficient framework for explaining our manity, ‘I used to care, but things have disciplines of learning; to create and faith in the Saviour. humanness—the full-bodied ‘human- changed.’12 participate within the visual arts and ness’ presumed worldwide through lit- In the midst of anti-humanitarian music; to express emotions of joy, sad- erature, music, and common life. Nor affirmations, the Christian faith pro- ness, and anger in my personal asso- does Islam teach that human beings claims that communication, friendship, ciations; to pursue and develop friend- are created in the image of God; rather and love—all central human desires— ships in healthy, appropriate ways; to Two central characteristics of the God it says we are creatures made to serve value social connections around the assume profound meaning when we of the Bible are justice and love. Begin- but not to fellowship with Allah. births, marriages, anniversaries, and understand that humankind was cre- ning with the latter, love is beautifully In Christianity, the doctrine of God deaths of others; to delight in sexual ated by a Godhead that manifests manifest in the relationship between as Father, Son, and Holy Spirit is the intimacy in marriage (which reflects social relations within itself. From the Father and the Son (Jn. 17:23-24), structure and ontological grounding the covenantal nature of God’s own conception and birth, to language and and further in God’s sacrificial love for for the realities of our own personhood: unity, hence to be guarded as sacred); cultural formation, to values acquisi- the world (1 Jn. 4:7-10). Defined in 1 our self-consciousness, rationality (in- to be zealous for justice and compas- tion, to our physical daily wellbeing (if Corinthians 13, agape is not directed cluding language), self-determinative sion among those laden by poverty, op- not survival), we are dependent upon inwardly but outwardly in the shar- choices, plethora of affections and social relations. pression, hardship, and sin; to care for emotions, sense of afterlife, moral sen- our earth over which we remain vice- ing and giving of oneself to others. In We are created for community. contrast to Islam, Judaism, and other sibilities of right and wrong, capacity Whereas God as Trinity is self-suffi- regents. for dominion over the earth, and our This is not to deny a fallen world religions that insist God exists exclu- cient, we are not. Created as individu- sively as one person, the triune God of desire for relationships with God and als, we are made, so to speak, for a with the surd that separates and de- with other human beings. Of course the stroys believers and unbelievers alike. Christianity is not egocentric, solitary, trinity of relationships—with self, or isolated. infinite God transcends our realities, other human beings, and the Lord God. Rather it is to say that as Christians we Richard of St. Victor wrote, therefore our parallels must be un- As creatures rather than Creator, we have a structure for being persons-in- derstood by analogy. Yet in Trinitarian are not designed to presume ourselves relation in the world and, all the more, It is never said of anyone that he faith, our humanity has found its home. all-knowing, to attain ultimate per- in the context of the believing commu- possesses charity because of the

spective, or to be in the centre of our nity, the church. exclusively personal love that he Thus the Christian faith leads us has for himself—for there to be to the depths of our humanity. Made charity, there must be a love that 11 For biblical evidence, see Horrell, ‘The in God’s likeness, now forgiven and is directed towards another. Conse- Eternal Son of God in the Social Trinity’, Je- The doctrine of the Trinity yields fur- reborn, the more we become like Je- quently where there is an absence of ther light for the individual in social sus in Trinitarian Perspective: An Introductory sus Christ (the perfect imago Dei) the Christology, ed. Fred Sanders and Klaus Issler, a plurality of persons, there cannot relationships. From eternity past, the (Nashville, TN: B & H Academic, 2007), 44- more we reflect the wondrous personal be charity.13 Father, Son, and Holy Spirit unite in 79. glory of God. True Christianity does not communication, fellowship, and love, 12 Bob Dylan, from the song “Things Have erase the person, nor is it careless to- thus in a plenitude of interpersonal Changed”, Modern Times, Sony, 2006. ward community—in contrast to many 13 Richard of St. Victor, De Trinitate, 1.20. J. Scott Horrell In the Name of the Father, Son, and Holy Spirit

Richard further argued that the de- 1:24; Jn. 6:69; Rev. 3:7). One aspect of sinned and fall short of the glory of ministry, death, resurrection, and sec- light of shared love, as supreme hap- God’s holiness is his justice. God is the God’, neither works of the law nor acts ond coming of Jesus Christ (cf. 1 Cor. piness, involves not just two persons absolute moral standard of all exist- of righteousness remove our judgment. 15:3-27). God enters creational time but three. The tripersonal God does not ence; all right and wrong are directly Rather, precisely because God is more and space dynamically relating with need to create something or someone related to his moral purity and role as than one person, this God can both de- human beings. Simultaneously this to love. God is love in its resplendent the Holy One and Judge. mand absolute justice and he himself same sovereign God is transcendent, fullness apart from creation. Yet he How can God’s holy justice coex- pay the price that he requires. Because existing outside and beyond his crea- invites created persons into the divine ist with God’s love if sin should enter of the plurality of persons, the triune tion. fellowship through faith in the Son. the world? If God were unipersonal he God can be the Holy Judge, the sacrifi- Seen from a biblical viewpoint, time As Jesus Christ revealed God to the could be perfectly just and holy, but he cial Lamb who satisfies divine justice, and creation have a beginning but world, so he taught us to follow him by would be equally unable to forgive sin and the sanctifying Spirit who works they have no end. The physical order way of the cross (Lk. 9:23-25). By the without violating his own justice. In within me (even when a sinner) to lead was created and will continue in some giving of ourselves in love to others we Islam’s Hadith (the sayings of Muham- me to God and to make me his child. form forever, although the nature of are transformed into godlikeness, the mad), Allah stands above the bridge Because the God of the Bible is Trinity, time and space may be radically trans- imago Dei. A fundamental principle for that passes from this earthly life to he is ‘big’ enough to be both perfectly formed. Such fundamental categories being human is that the more we strive the afterlife of paradise. Underneath just and perfectly forgiving to all who of existence belong to the covenant to give of ourselves, first to God and this bridge ‘as narrow as the edge of trust in the Son. that the triune God has made with fi- then to others, the more fulfilled we a sword’ is the burning abyss of hell.14 nite beings. Believers are given ‘eter- are as personal beings. nal life’—a life filled with the plenitude Every Muslim admits that he is not In sacrificially loving others, we morally perfect as Allah is perfect; he of the Lord, a life of elevated quality, imitate the persons of the Trinity—the can only cast himself on divine mercy. finally with ‘spiritual bodies’ (1 Cor. Father as he gives ‘all things’ to the But in Islam there can be no certain- In forming a transcultural Trinitarian 15:44)—but always within some form Son (Jn. 16:15; 17:10), the Son as he ty of God’s mercy. Allah does whatever worldview, the most speculative realm of time and space whether heavenly or obeys the Father (Jn. 5:30; 8:29; Phil. he chooses. All Muslims believe God is that of God in relation to time and earthly (Rev. 22:2), as these seem es- 2:8) and when having conquered all he forgives, but the question is how? A space. Yet certain tentative observa- sential to the existence of finite beings. gives ‘all things’ back to the Father person who lives a life ninety percent tions can be set forth that reflect his- Furthermore, in Christian tradition (1 Cor. 15:27-28), and the Spirit as he good and ten percent evil might be torical Christian thought. God the Son has forever assumed a hu- selflessly glorifies the Son and the Fa- granted paradise. A person with less Unlike the cyclical concept of time man nature (body and soul, Jn. 1:14), ther (Jn. 16:13-15). virtue might be pushed into the abyss. in classical pantheism and some forms although that in no way confines his This divine self-givingness within But no one knows what Allah will do. of animism, the biblical perspective of deity. The Holy Spirit, likewise, is man- God’s personal plurality serves as our The point is this: assuming that no one time is linear: the history of the world ifested as a dove and tongues of fire. model, first in our response to God is perfect as God is perfect, Allah must has beginning, direction, and culmina- If not merely metaphorical, some lan- tion. For this reason, more than any himself, but secondarily in our social compromise his justice in order to for- guage of Scripture suggests that even other religion, Judeo-Christianity has relationships whether in the family, lo- give so that some enter Paradise. Yet God the Father appears in finite forms large numbers of predictive prophe- cal church, or at any other sociological if Allah compromises his justice he is within the orders of creation (i.e., the level. cies—by one well-known estimate over Ancient of Days, Dan. 7:9-10). Indeed, no longer the Moral Absolute of the Just as God is love, so he is holy and a quarter of the Bible.15 The Christian certain concepts of heaven include universe. just. The only attribute thrice repeated faith takes objective history seriously some kind of appearance of the Father Conversely, the New Testament de- in both Testaments is the trisagion, the as demonstrated in the incarnation, (‘him who sits on the throne’, Rev. clares that God is both the Just and seraphs’ cry of ‘Holy, holy, holy is the 4:9,10) while mainline theological un- Justifier of those who have faith in Je- Lord [God] Almighty’ (Is. 6:3; cf. Rev. derstandings affirm him as exclusively sus (Rom. 3:23-26). In that ‘all have 4:8). Some thirty times in Isaiah alone 15 J. Barton Payne, Encyclopedia of Biblical immortal, invisible, ‘whom no one has Prophecy: The Complete Guide to Scriptural Pre- God is the ‘Holy One’, he who is other, dictions and Their Fulfillment (Grand Rapids, seen or can see’ (1 Tim. 6:15). mysterious, and perfect. Jesus is called 14 Sura 19:68-71, ‘The Bridge Sirat’, from MI: Baker, 1973), 681, puts the figure at 27 However conceived, by God’s enter- the same in the New Testament (Mk. which the Hadith analogy is developed. percent. ing the world—principally in the Incar- J. Scott Horrell In the Name of the Father, Son, and Holy Spirit nation of the Son and by the ever-active tarian structure of the universe which a warning to respect divine mystery, fession. Of course, the international Spirit—we can understand and relate gives meaning to human beings as per- reminding ourselves that there is much reader will rightly complain that the to God in tangible ways. Indeed, if the sons—with rationality, morality, love, we do not know and much more about author’s perspective is largely western infinite God did not reveal himself in balance between unity and diversity, which we have only opinions, given and North Atlantic. For this reason be- words and appearances analogous to and so very much more—something the ambiguity of biblical and historical lievers in different cultures need one human reality, then we would be with- yet needs to be said. Nearly everything evidence. Yet the Niceno-Constantinop- another—to challenge, enlarge, deep- out categories to understand and relate mentioned until now is related to our olitan Creed frames the boundaries of en, and balance varying perspectives. to him. Whenever God reveals himself worldview, our human perspective. what is licit versus what must not be But the suggestion, humbly submitted, it is by grace and condescension. However, having begun with the Trin- said. is especially for a missional Trinitarian From this vantage, the triune God ity before creation, we pause to realize Within this confession we should worldview—not missional as from one reveals himself through finite forms that everything that is not creation is welcome new cultural constructions of culture to another, but missional as without limiting himself to those God. Trinitarian doctrine as believers world- each body of believers seeks to engage forms. He is simultaneously inside and If the tripersonal God existed as the wide seek to articulate more deeply the and express Trinitarian faith within its outside creation, not bound to but ac- all-inclusive One before creation, then Christian doctrine of God and its mean- own culture. tive within the created orders. In this surrounding creation (and sustaining ing for their lives and cultures. Surely Believers are to live out the faith way, the Trinity’s presence encompass- creation) resides the infinite triune some of the miss-steps that yet plague they profess. And so, in the plurality es both creation and non-creation, pre- Lord, the Lord of all, exercising his wider expressions of Christendom will and beauty of the body of Christ world- serving divine transcendent autonomy magnificent character. For those who reoccur (and these must be deemed in wide, may the understanding of the (termed the immanent Trinity) together are Christians, redeemed by the work error). Yet as Christianity’s masses in- triune God continue to unfold in fresh with the Godhead’s functional working of Christ at the cross, finite creation creasingly and overwhelmingly weigh insights and intentional application— within creation (the economic Trinity). constitutes an enormous ‘crib’ over the scales to the global South, believ- in the name of the Father, the Son, People often think in two dimen- which and around which the triune God ers with non-western languages and and the Holy Spirit. John of Damascus sions: heaven and earth. But it may be hovers, affectionately caring for his thought forms should endeavour to lends an eloquent doxology: ‘O Father! better to conceive of reality in at least own. All creation will someday recog- articulate Trinitarian doctrine and to O coequal Son! O coeternal Spirit! In three spheres in respect to God: (1) our nize the greatness and beauty of God, work out its implications for how they Persons Three, in Substance One, universe and the world in which the tri- together with the unfathomable debt it should live in the midst of their own and One in power and merit; in Thee une God has shown himself, most prop- owes to the Almighty for its existence changing milieus. baptiz’d, we Thee adore for ever and erly in the Incarnation; (2) the celestial and preservation, and for the provision The purpose of this article has been for evermore!’16 dimension of angels where saints too of salvation in Christ Jesus. to offer a tentative framework for a will have glorified bodies before the It is likely that this overwhelming transcultural Trinitarian worldview. eternal God-man Jesus Christ and in understanding of our utter indebted- The biblical-theological superstruc- 16 John of Damascus, ‘Canon for Easter Day, called the Queen of Canons’, Ode VIII. ‘Thou the presence of the Father; and (3) the ness to God is our main role as created ture suggested here can help unify transcendent, immanent Trinity, be- hallowed chosen morn of praise’, in Hymns of personal beings. In glorifying the Fa- varying contextualized expressions of the Eastern Church, ed. and trans., J. M. Neale, yond all dimensions and ultimately all ther, the Son, and the Holy Spirit we Christian faith around Trinitarian con- 3rd ed. (London: J. T. Hayes, 1870), 106. comprehension. are fulfilled as finite persons in the eternal plan of God. Nonetheless, there is no more blessed glory than that glory given by each member of the Trinity to the other, each wholly comprehending and exalting the greatness of the other. In view of the infinite, personal na- The First Ecumenical Council of ture of the Most High God as revealed Nicaea (325) and its theological devel- in the Bible with absolute perfection, opment at Constantinople (381) estab- self-sufficiency, unchangeableness, lished the confessional centre of Chris- and free will, and in view of the Trini- tian faith. We began our overview with ERT (2014) 38:2, 138-150 The Trinity and Servant-Leadership

between divine being and human being (Gen. 3:5, NIV). So they were not ‘like The Trinity and Servant-Leadership must be posited as a basis for any sort God’ entirely. Where, then, lay the lim- of analogical thinking that draws con- its of their Godlikeness? clusions for humanity from the divine Thirdly, chronology is unclear: still being. granting these chapters of Genesis Typically at this point, a relation of narrative coherence, these first two hu- similarity is sought, so that a conclu- mans gave in to the serpent’s persua- Keywords: Egalitarianism, exaltation, most easily applicable to servant-lead- sion can be reached that ‘as God is, so sion and behaved in a way that led to image, kenosis, leadership, Pentecost, ership is a ‘social’ form. This article is humanity’, or ‘as God is, so ought to dire consequences. Now, certain curses servant proceeds to work within the framework be humanity’. It is often sought in one pertained. If these humans had been in of social trinitarianism. It is also obvi- particular strand of biblical thinking God’s image before this ‘fall’ from their As the title of my article suggests, I ous to students of trinitarianism that about the divine creation of humans. pristine state, who is to say to what will be reflecting on what resources social trinitarianism highlights three- The account in Genesis 1 provides data degree this divine image remained in- consideration of the Trinity offers for ness in God. Its defence of oneness for this pursuit. Humans are made in tact thereafter? As later scriptures in the exercise of leadership by trinitar- in God is sometimes weaker, and pro- the divine image and likeness (Gen the canon remain relatively quiet on ians, whether that leadership be in ponents of social trinitarianism have 1:26-27), and as such no doubt reflect this point, Christians have expressed the church or in wider society. In con- occasionally been accused of straying certain divine characteristics. A clear ongoing uncertainty through continued trast to impressions given in some re- rather too close to tritheism for com- example of this starting point at work debate. cent delineations of the matter, I will fort. I do not seek to engage with that is to be found pervading Tom Smail’s Thus no firm conclusion can be be concluding that strong leadership discussion in this article. Suffice it to Like Father, Like Son, which is tellingly reached for humanity by gazing rever- is neither inherently destructive and say that I believe in one God, and re- subtitled, The Trinity Imaged in Our Hu- ently at the Trinity and declaring, ‘on abusive nor needing to be replaced by gard perichoresis as the best defence manity, and which, perhaps even more the basis of the divine image at crea- ‘flat’ egalitarianism. Rather, it is to be of God’s unity. tellingly, has chapter titles which all tion, as God is, so are we.’ I seek a found in the Trinity, in a form that is 1 include the word, ‘Image’. different starting point, not in creation protected from autocracy by the self- This approach is potentially prob- but in redemption, not in a statement emptying, or ‘kenosis’ of the one who lematic, however. First, it offers no concerning how humans were, but in a is leading. As such, it can be mirrored guidance as to what aspects of human wish concerning what they might come in human life, so long as the leadership As this article is a contribution to a being are in God’s image. Is human to be. I begin, in fact, with Christ’s in question is genuinely servant-lead- journal number dedicated to consider- physicality, for instance, divinely im- ‘high-priestly’ prayer presented in John ership. This form of leadership is free- ing ‘applied trinitarianism’, I take it aged? Are we to infer that God has two 17, which I believe gives us an oppor- ing for the people who are being led, as read that in some way the Trinity eyes? Secondly, it does not clarify ex- tunity to state, ‘on the basis of this and effective in achieving the purposes is applicable to the human sphere, and tent: how closely human being mirrors prayer, as God is, so God wishes us to of the organisation being led. that I do not need here to defend such the divine. Assuredly, Genesis may be’. To those who are familiar with vari- a stance. I do, however, think that care well have been intended to indicate What I find here, among other re- ous shades of trinitarianism, it will be needs to be taken in thinking about that the first humans reflected some- quests, is the wish expressed that cer- obvious from the outset that the par- the lines along which this application thing of God’s being in their own. How- tain qualities of relationship between ticular form of trinitarianism that is can be pursued. Some sort of relation ever, and regarding the early chapters humans might reflect the quality of re- of Genesis as a narrative with inner co- lationship between the Father and the herence, these first humans were per- Son that Jesus knew existed (for such suaded by the serpent to eat something is the import of the prayer’s wording). Rev Dr William P. Atkinson (MA, London Bible College; PhD, University of Edinburgh) is Director of that would enable them to ‘be like God’ In particular, Jesus prayed for those Research and Senior Lecturer in Pentecostal and Charismatic Studies at the London School of Theology. He was for some years Principal of Regents Theological College, the denominational training centre of the Elim the Father had given him, that ‘they Pentecostal Churches, with which he is ordained. He has also served in pastoral ministry in several local con- 1 Tom Smail, Like Father, Like Son: The Trin- may be one as we are one’ (Jn. 17:11, gregations. He is author of The ‘Spiritual Death’ of Jesus (Brill, 2009), Baptism in the Spirit (Pickwick, ity Imaged in Our Humanity (Grand Rapids, MI; NIV), and for later believers that they 2011), and Trinity After Pentecost (Pickwick, 2013). Cambridge: Eerdmans, 2005). may be one ‘just as you are in me and William P. Atkinson The Trinity and Servant-Leadership

I am in you . . . I in them and you in divine overflow of love. ity’—what God is in the eternal divine me’ (Jn. 17:21, 23, NIV). This ‘in-ness’ Also, chronology is somewhat clear- There are many ways that the love be- self—than can be known from the ‘eco- of one person in another is later ex- er: this is a future quality to which Je- tween the trinitarian persons can be nomic Trinity’, nevertheless what the pressed in terms of love: ‘. . . in order sus looks forward. It is something we explored. In my recent book, Trinity activities of the divine persons reveal that the love you have for me may be in can confidently hope for and work for. After Pentecost,2 I explored the Trinity of God’s self is true of God’s eternal ‘in- them and that I myself may be in them’ ner’ self. If this were not so, we could (I admit, however, that it is still unclear from the point of view of Pentecost, as (Jn. 17:26). know nothing of God’s nature through how far this prayer can be answered in is natural from my own Pentecostal It will be obvious to those with even what has happened in our world. this life; presumably, it can fully be an- perspective. In particular, I looked at a smattering of New Testament Greek One other brief methodological point swered only in the resurrection life to what the events of Pentecost meant for that ‘in’ here could just as well be I will make is that the choice to focus come—Jn. 11:25, etc.) the divine persons. This led me to con- translated ‘among’. This fits with the on Pentecost puts me firmly in Lukan I conclude from this presentation sider kenosis and exaltation, as I will request for Jesus’ disciples to be ‘one’. territory (I take it as established that of the Johannine Jesus’ prayer that an set out in this section. The prayer is not for Christ’s followers important NT strand of thinking, ex- the same author wrote the third gospel as isolated individuals, but for them as A word, first, about my methods: as and the Acts of the Apostles). Never- pressed more subtly elsewhere, is that soon as one begins to look at the Trin- a community. there is available to humans, in and theless, the whole NT witnesses to a Of course, one of the doubts about ity by way of events in salvation-his- decisive eruption of the activity of the through their relationship with God in 3 the divine image referred to in Genesis tory, whether one chooses Pentecost, Spirit of God among God’s people in, Christ, a loving quality of their relation- 4 5 1 must also be acknowledged here: the cross, the incarnation, the through, and after the earthly ministry ships with each other that reflects the conception,6 or any other such event, that of extent. I noted that the divine quality of divine love within the Trinity. of Jesus Christ. Pentecost came, ac- image did not protect Eve from the one is inevitably glimpsing the triune cording to all the NT witnesses—what- This is my starting point for exploring serpent’s temptation for her to do that God as this God expresses the divine ever they called it and whatever weight the ‘application’ of trinitarianism to which would make her ‘like God’, in- self through these events—through they would have put on Luke’s precise matters of human relatedness, includ- dicating in the logic of the narrative the ‘economy’ of world-history and details of an upper room, a vast pilgrim ing in the case of this article the matter that there were differences as well as especially salvation-history. This so- crowd, excited speaking in tongues, of servant-leadership. similarities between the divine and the called ‘economic Trinity’ is all we have and mass conversion. I will be arguing that the Trinity human. So too in John 17 no indication to look at, for the portals of heaven re- Pentecost came, in the sense that is given about where the boundaries lie can be conceived in a way that, on the main as yet otherwise unopened. the Spirit was now experienced as a between the sort of unity that Christ’s basis of the divine-human connection We trust that God’s self-revealing reality for all the new covenant people followers can experience with one an- set out above, means that Jesus’ high- honesty ensures that, while far more of God in Christ, rather than a select other and the sort of unity that the Fa- priestly prayer is, among many other may be true of the ‘immanent Trin- few (Joel 2:28; cf. Acts 2:17). Pente- ther and the Son enjoy. things, a plea for servant-leadership cost came, in the sense that the Spirit However, the other two weaknesses within the church. I will thus be disa- previously experienced as the Spirit of concerning the Genesis 1 reference to greeing with calls for ‘flat’ egalitarian 2 William P. Atkinson, Trinity After Pentecost God was now, also, experienced as the (Eugene, OR: Pickwick, 2013). divine image are overcome. Now, the relationships in church life and other Spirit of Christ, whether that primarily social structures. I will also, of course, 3 So, as well as here, Steve M. Studebaker, aspect is clear. It is loving relation- From Pentecost to the Triune God (Grand Rap- meant that the Spirit conveyed the felt ship. The reference to love indicates be disagreeing with views of the Trin- ids, MI; Cambridge: Eerdmans, 2012). presence of Christ (especially in Paul), a quality of relationship that is to flow ity that see the divine relations as sym- 4 So Jürgen Moltmann, The Crucified God or it meant primarily that the ascended from that between the Father and the metrically egalitarian and ‘flat’. I will (English Translation; London: SCM, 1974 and exalted Christ sent the Spirit— Son into the created realm, between be seeing leadership within the Trinity [1973]). from the Father (especially in Luke- Christ’s followers. As there is love be- (unsurprisingly centred in the Father), 5 So Karl Rahner, The Trinity (English Trans- Acts), or both (especially in John). My tween the Father and the Son, so there but will be seeing this as servant-lead- lation; London; New York: Continuum, 1970 discussion does not just have to do [1967]). is to be love between Christians—and ership. The link between service and with some sort of skewed ‘Lukan’ Trin- 6 So Tom Smail, The Giving Gift. (London: indeed the same sort of love—‘in-one- leadership will be the link of self-emp- Hodder and Stoughton, 1988). Although this ity or trinitarianism. another-type-love’—as between Father tying love. We call this self-emptying is a work of pneumatology, it is set in a firmly I was first encouraged to try glimps- and Son. There is to be, so to speak, a ‘kenosis’. trinitarian framework. ing the Trinity from the viewpoint of William P. Atkinson The Trinity and Servant-Leadership

Pentecost by Max Turner. His impetus vient role in relation to Christ, having emptied, kenotic Son exalted the Spirit When Moltmann looked at the Trin- is clear from the following chapter ti- tasted a leading role. in his earthly ministry (Lk. 4:18; 11:20; ity from the nearby viewpoint of the tle of his: ‘Towards Trinitarian Theol- The idea of a kenosis of the Spirit 12:12; 24:49);10 but in turn it was as cross, he rightly saw the self-emptying ogy—Perspectives from Pentecost’.7 may surprise some. We are used to the a result of the Son’s own kenosis that and suffering of the Father in that His references to Acts 2:33 intrigued idea, however it has been expressed, he was later exalted. Now, this exalted event.11 The cross was not only a self- me. While he sees in this text an im- of the kenosis of the Son. The pre-in- Son sent the Spirit, and in turn the emptying act of selfless love expressed plicit distinction between the Father carnate Son did not keep a tight grip kenotic, sent Spirit of Pentecost ex- by the Son. The Father, in giving the and the Spirit (for otherwise Jesus on heavenly glory but was willing to alted the Son, through the Christ-extol- Son, gave of the divine fabric of his would be sending the Father—an idea undergo a self emptying, or ‘kenosis’, ling preaching of the Spirit-empowered own being. The Father emptied himself that Turner regards as blasphemous), thereby suffering the degradations and church. By way of analogy, this tempo- in love. In this event, among other ago- his primary interest is in the implica- deprivations of earthly life. In the NT, ral dynamic reciprocation, I suggest, nies, a ‘sword pierced the Father’s soul tions this statement has for Lukan the most direct testimony to this idea reflects an eternal dynamic reciproca- too’ (cf. Lk. 2:35, NIV). As Moltmann divine christology (only God can send is the well-known hymn in Philippians tion between the Son and the Spirit in writes elsewhere: God’s Spirit; Jesus sends God’s Spirit: 2, where in verse 7 the term, in verb which each empties self in order to ex- If the Father forsakes the Son, the therefore, Jesus is divine). It was, in form, is used. As the NRSV translates alt the other, and in which the kenosis Son does not merely lose his son- this regard, his strongly worded ref- it, Christ ‘emptied himself’. The idea of the self is rewarded by exaltation. ship. The Father loses his father- erence to Jesus’ now being, in effect, can be understood not only with re- As interesting as the kenosis of the hood as well. The love that binds ‘Lord’ of the Spirit that especially spect to the created order but also with Spirit and the Son are to trinitarianism, the one to the other is transformed caught my attention.8 respect to the Son’s relations with the the intra-trinitarian kenosis that is of into a dividing curse. It is only as While Turner thought through the Father. The Son emptied himself not most interest to this article’s focus is the One who is forsaken and cursed implications of this in terms of the ex- just, or even primarily, for the salva- that of the Father. If the idea of the that the Son is still the Son. It is altation of Christ, I thought it through tion of humanity, but for the sake of Spirit’s kenosis is somewhat surpris- only as the One who forsakes, who in terms of the humility of the Spirit. the Father and the Father’s glory (e.g., ing, a posited kenosis of the Father is surrenders the other, that the Fa- According to Luke, in Jesus’ life on Phil. 2:11). perhaps even more counter-intuitive. ther is still present. Communicating earth, the Spirit had led Jesus (e.g., Lk. Can this idea of kenosis apply to Surely, one might think, of all the per- love and responding love are alike 4:1) and been the source of his joy (Lk. other persons of the Trinity? Yes. sons of the Trinity, the Father at least transformed into infinite pain and 10:21). Jesus had thus been depend- When we turn our gaze to Pentecost, abides in eternal exaltation, ‘uncom- into the suffering and endurance of ent, at least in some respects, on the most particularly but not exclusively plicated’ by kenosis of any sort? To death.12 as this event was presented in Acts, resources of the Spirit. After Christ’s those who think thus, I say, ‘Think So we can see the kenosis of the Fa- we can see a kenosis of the Spirit in ascension, however, Jesus was now again!’ Amidst the reciprocal dynam- ther in the events of the cross. But we two regards. We can see one, first, with ‘in charge of’ the Spirit, so to speak, ics of kenosis and exaltation between can also see the Father’s kenosis in the respect to the created order (the Spirit, sending the Spirit to earth. In some re- Son and Spirit, the Father does not post-ascension exaltation of the Son. I 9 admittedly did not undergo temptation, gards, roles had reversed. I saw in this remain aloof from such vicissitudes as mean several things by this statement. hunger, etc. as the Son did; however, a humble ‘kenosis’, or self-emptying, of the untouchable, unimpassioned, only- As I speculated in Trinity After Pente- the Spirit at Pentecost humbly entered the Spirit: the person of the Spirit was exalted Ultimate. cost, the analogy of the parent stoop- feeble, fallible human hearts). Sec- prepared in humility to take a subser- ing to lift a child may not be entirely ondly, as I introduced above, the Spirit inappropriate.13 But even if this anal- underwent kenosis with respect to the 10 That the referent of ‘finger’ and ‘power’ ogy fails, it can be acknowledged that 7 Chapter 11 of Max Turner, The Holy Spirit Son (the Spirit who had led the Son in is the Spirit is contested by Robert P. Menzies the Father divested himself of the right and Spiritual Gifts: Then and Now (Carlisle: Pa- the latter’s earthly ministry was now (in, e.g., Empowered for Witness: The Spirit to sole glory in lifting the Son to such ternoster, 1996). willing to be sent by that same—now in Luke-Acts [Sheffield: Sheffield Academic 8 Turner, Holy Spirit and Spiritual Gifts, 174. exalted—Son). Press, 1994]), but this position has been suc- 9 Jürgen Moltmann, in a somewhat different cessfully countered by Max Turner (e.g., in context, makes the same point (Trinity and If we look closely, we can also see Power from on High: The Spirit in Israel’s Resto- 11 Moltmann, Crucified God. Kingdom [English Translation; Minneapolis: a dynamic reciprocation between keno- ration and Witness in Luke-Acts [Sheffield: Shef- 12 Moltmann, Trinity and Kingdom, 80. Fortress Press, 1993 (1980)], 89; cf. 211). sis and exaltation. The humble, self- field Academic Press, 1996]). 13 Atkinson, Trinity After Pentecost, 132. William P. Atkinson The Trinity and Servant-Leadership heights, to the right hand of his throne the eternal generation of the Son, the can also be seen by way of analogy with fully divine. No person is less divine (e.g., Acts 2:33). The Father, it seems Father’s necessary kenosis leads in- the Son. If, in operating his right hand, than another, and therefore no person from early Christian practice, accepted exorably to the exaltation of the Son. the Son, the Father also thereby exalts is less than another. But I do not see the Son as ‘another’ divine recipient This is seen in immanent terms, in that the Son, so too when the Father oper- this equality as a static ‘flat’ equality. of believing Christian prayer and wor- the eternally generated Son is divine— ates his left hand, the Spirit, he thereby I see it as a dynamic interplay of keno- ship.14 the ultimate exaltation. exalts the Spirit. In all of this, I stress, sis and exaltation. Each person humbly While I write in temporal terms It is also seen in economic terms, such exaltation could not occur with- lowers self in order to raise the other. about an event 2,000 years old, these in that in due time the Son’s incarna- out the Father’s kenosis of himself. It Each person, in consequence of such dynamics can be traced into eternity: tion and crucifixion, which involved requires the Father’s kenosis for there self-abasement, is actually exalted as the eternal generation of the Son was the kenosis of the Father as well as the to be an eternal Trinity. It requires the a result. and is the Father’s eternal divine Son, led to the exaltation of the Son in Father’s kenosis for the Trinity to act A key difficulty that defending choice to empty himself of ‘sole rights’ human eyes, following the resurrection towards humanity, and by extension to- equality within the Trinity runs into is to divine glory. In his foreknowledge of and sending of the Spirit. Jesus was wards the whole created order. its apparent contradiction with the pic- the events of the cross, furthermore, in time recognised as divine by those For all that I have been stressing ture presented during Christ’s earthly the Father’s eternal generation of the who looked at him with eyes of faith. the Father’s kenosis in recent para- ministry of an incarnate Son who in Son was and is also kenotic. Hans Urs In turn, too, the kenotic and thereafter graphs, I do not wish to do this to the many ways was subject to the Father von Balthasar has put this forcibly: exalted Son exalts the Father, both in detriment of affirming the Father’s ex- (and, arguably, to the leading of the his spoken praise of the Father during altation. This can be seen primally: the We shall never know how to express Spirit). This contradiction has been his earthly ministry, and in the escha- generated Son and the spirated Spirit the abyss-like depths of the Father’s handled in various ways. One way is tological exaltation of the Father that are eternally dependent on the Father self-giving, that the Father who, in to regard the persons of the Trinity as the NT promises (e.g., 1 Cor. 15:28). for their existence. It can be seen in an eternal ‘super-Kenosis,’ makes equal ontologically but unequal func- It will be noted that I have not the economy. The Son and the Spirit tionally.16 This apparent explanation himself ‘destitute’ of all that he is sought to decipher a sense in which the are sent into this world by the Father. and can be so as to bring forth a con- of trinitarian relations will not do, for Father undergoes kenosis with respect There is no warrant from scripture for it prises ontology and function unreal- substantial divinity, the Son. Every- to the Spirit. If this idea does emerge speaking of the Son or the Spirit send- thing that can be thought and imag- istically far apart. In the world of the in the economy, I have yet to see it. In ing the Father. With particular refer- human, what we are greatly affects ined where God is concerned is, in terms of God’s eternal being, I see a ence to the Son, in his earthly ministry, advance, included and transcended what we do; what we do in turn plays faint hint in the biblical statement that the Son obeyed the Father (e.g., Heb. a large part in shaping the people we in this self-destitution which consti- ‘God is spirit’ (Jn. 4:24). One might also 5:7-9), the Son needed the Father (e.g., tutes the person of the Father.15 are—so too, presumably, in the world be justified in speculating a kenosis of Jn. 5:19), and so forth. And it can be of the divine. We can press this point further. Just the Father in his eternal ‘spiration’ of seen in the eschaton, when the Father Another apparent explanation as, starting with the events of Pente- the Spirit, by way of analogy with the will be ‘all in all’ (1 Cor. 15:28, where would be an appeal to some significant cost, I found a dynamic reciprocation Father’s kenosis in generating the Son. ‘God’ is clearly the Father). To use the distinction between the immanent Trin- of kenosis and exaltation unfurling From Irenaeus onwards, great terminology of this article’s title, the ity and the economic Trinity (see above for view, so too in this relationship Christian teachers have with good rea- Father is the ‘leader’ in the Trinity. for introductory explanation of these son referred to the Son and the Spirit as between the Father and the Son a dy- terms). In the economy, the Trinity by the right and left hands of the Father. namic reciprocation can be traced. In this argument displays inequality. But Thus analogies can surely be drawn be- the eternal immanent Trinity (surely tween the two. For example, if it cost By now, my article may have sown the real Trinity?) is equal. The weak- 14 For the early history of the development the Father, in Balthasar’s words, to confusion about whether I regard the ness of this explanation is obvious: if of devotion to Christ as to God, see Larry W. ‘bring forth a consubstantial divinity, persons of the Trinity as equal. I do, Hurtado, Lord Jesus Christ (Grand Rapids, MI; the immanent Trinity is actually quite Cambridge: Eerdmans, 2003). the Son’, then surely it cost the Father on the simple basis of Christian theism 15 Hans Urs von Balthasar, Mysterium Pas- something of his self in bringing forth a that there is no such thing as semi- chale (English Translation; San Francisco: Ig- consubstantial divinity, the Spirit. divinity or quasi-divinity. Each person 16 This is, in effect, the position espoused by natius Press, 2000 [1970]), viii. The Father’s exaltation of the Spirit of the Trinity is divine and is therefore Smail in Like Father, Like Son, 76. William P. Atkinson The Trinity and Servant-Leadership different from the economic Trinity, ther is the primary cause of the other artificial to divide this processional Philip King’s Leadership Explosion;20 then we have no way of knowing any- two. There would be no Son or Spirit relationship from other aspects of in- Bob Gordon’s Master Builders;21 Tom thing at all about the immanent Trinity, without the Father. However, they terpersonal relations in the Trinity. The Marshall’s Understanding Leadership;22 and the task of trinitarian theoogy is stress that this ‘order of processions’ Son relates to the Father as eternally David Spriggs’ Christian Leadership;23 over. must not be confused with the, so to dependent. So too does the Spirit. and Hans Finzel’s The Top Ten Mistakes A third method for explaining the speak logically subsequent, relations At the heart of all these apparent that Leaders Make.24 It is immediately discrepancy between the subordination that result between these three divine explanations is a failure in their ini- apparent from these works that the of Jesus to his Father God and belief persons. In these relations—how each tial assumption. This is that ‘equality’ term ‘servant’ in this context indicates in an eternal co-equal Trinity would be person relates to the others—each is is something flat and static, such that not so much that servant-leaders are to posit that the subordination was dis- equal. equality on the one hand, and kenosis to be servants of God (true as that is, played only by Christ’s human nature, However, as carefully developed involving submission and so forth on in Christian eyes). Rather, servant- while his divine nature had a quite as this idea may be, it still suffers the other hand, are mutually exclu- leaders are to be ones who serve those different relationship to the Father. from some of the weaknesses of oth- sive. Only a being that is unequal need they lead. Again, this apparent explanation is fal- ers surveyed above. To distinguish submit. A being that is submitted to is This idea has firm gospel support, to which the books listed above repeat- lacious. Jesus, according to traditional between the Trinity’s processions and superior. edly refer. This support is to be found incarnational christology, was one per- the Trinity’s relations in the way that I see a different picture: the Father is both in the example of Jesus and in his son. The divine nature and human na- Moltmann and Volf do seems as artifi- the eternally primary cause of the Trin- commands. While the cross itself is the ture did not operate as two independ- cial and unhelpful as the distinctions ity relationally as well as ‘procession- greatest length to which Jesus’ example ent entities. that are sometimes drawn between the ally’. To use other language, relevant economic and the immanent Trinity. All goes in this regard, perhaps the most Yet another attempt to overcome to this article, the Father is the leader our theologising has to gaze at eternity famous focused act of example is Jesus’ the problem is to suggest that Jesus of the trinitarian persons. However, the by means of the limited analogies of- washing of his disciples’ feet. It is note- submitted to his heavenly Father only equality which the Father shares with fered to us time-bound mortals through worthy that in his attendant comments, temporarily: his resurrection and as- the Son and the Spirit is maintained by notions conceived from the passage of the Johannine Jesus does not disparage cension ‘rescued’ him from this subor- the Father’s eternally kenotic relations 17 time. leadership. He refers to his own leader- dination, which is thus now over. This with them. The Father is ever emptying is clearly no good, for the incarnation Moltmann’s and Volf’s version uses ship and affirms it: ‘You call me “Teach- his own self into and for the exaltation er” and “Lord,” and rightly so, for that of the eternal Word is surely an accu- this analogy to place the processions of the others. The Father is a servant- is what I am’ (Jn. 13:13, NIV). It would, rate, not a misleading, revelation of that prior to the ongoing relations, as if leader. admittedly, be reading too much into Word’s eternal relationship with the somehow the processions are past. his next words to imagine that he was Father. God now exists—as Trinity—and each calling his disciples to be one another’s By far the most nuanced and well person can get on with relating to the teachers and lords. developed explanation of the difficulty others now that the processions are ‘over’. It would be better, I suggest, to The concept of servant-leadership is is offered by Moltmann and followed by familiar in Christian circles and needs 18 think of the processions, too, as ongo- Volf. Yes, they concede: in terms of little introduction. In recent decades, 20 Sevenoaks: Hodder and Stoughton, 1987. ing. Using the analogy of the passage Chapter 9 is entitled ‘Servant Leadership’. how, eternally, God ‘comes to be’ Trin- popular and semi-popular books on ity, one may acknowledge that the Fa- of time, it is not so much that the Son 21 Tonbridge: Sovereign World, 1990. Chap- is now generated and the Spirit now Christian leadership have made it a ter 7 is entitled ‘Called to Serve’. spirated by the Father and those pro- habit to include sections on the sub- 22 Chichester: Sovereign World, 1991. Chap- 17 So Kevin Giles, The Trinity and Subordina- cessions are somehow completed. It ject. Examples include: C. Peter Wag- ter 8 is entitled ‘How to Become a Servant tionism: The Doctrine of God and the Contempo- is better to think of these processions ner’s Leading Your Church to Growth;19 Leader’. rary Gender Debate (Downers Grove, IL: Inter- as eternally ongoing. The Son for all 23 Swindon: British and Foreign Bible Soci- Varsity Press, 2002). ety, 1993. Chapter 2 (‘What Makes Leadership eternity owes his divine eternal life to 18 Moltmann, Trinity and Kingdom, 165, 176, 19 Bromley: MARC Europe, 1984. Chapter Christian?’) has a section entitled ‘The Serv- 177, 183; Miroslav Volf, After Our Likeness: The the Father; so too with the Spirit. The 3 has sections entitled ‘Being Both a Servant ant’. Church as the Image of the Trinity (Grand Rap- Father eternally upholds their divine and a Leader’ and ‘Servanthood and Leader- 24 Wheaton, IL: Victor Books, 1994. Chapter ids, MI: Eerdmans, 1998), 215-7. existence. Naturally, then, it would be ship Today’. 1 is entitled ‘The Top-down Attitude’. William P. Atkinson The Trinity and Servant-Leadership

Nevertheless, for anyone aspiring ciety and in the church.26 Volf restricts grant significant leading to officers. ically ‘balanced’ by real kenosis. To to leadership there is a clear call to his discussion to ecclesial leadership.27 Thus for example ‘ordination is an act of use other language, the leading Father servanthood: ‘Now that I, your Lord Their argument is this: as the church— the entire church led by the Spirit of God, is also—or, rather, thereby—a servant. and Teacher, have washed your feet, and so also sometimes wider society— and not simply of one stratum within To apply my thoughts so far to lead- you also should wash one another’s believes God to be and behave, this it the church perpetuating itself’.31 ership in today’s church and society, I feet’ (Jn. 13:14, NIV). The same mes- reproduces in its own being and behav- Again, there is much sentiment here can say that leadership is not a ‘dirty sage rings out of the synoptic gospels. ing. The church has too often seen the with which I wish to agree. But like word’. It is found eternally in the Trin- In Mark 10, Jesus does not say, ‘Who- Trinity as a hierarchy in which the Fa- Moltmann, Volf goes too far in what he ity. Of course, fallen humanity has de- ever wants to become great among ther is the eternal autocrat. This belief negates, for in denying the possibility veloped, consciously and unconscious- you, DON’T!’ He says, ‘Whoever wants has led to autocratic, abusive rule of of leaders taking the lead in the vital ly, all sorts of leadership patterns that to become great among you must be the many by the one in the church and matter of choosing further leaders, Volf have been abusive of those being led. in ecclesially influenced societies. your servant’ (Mk. 10:43, NIV). I do so to speak cuts off the life-blood of on- But if the nature of relationships be- Understandably, both authors criti- not claim that ‘becoming great’ is the going leadership. tween humans, especially those in cise this view of leadership. However, Christ, is in any way to enjoy the over- same as ‘becoming a leader’, but again Both authors write eloquently of the neither author denies the usefulness flow of divine life and its patterns seen it must be clear to the conscientious harm hierarchy can do, but both try to of leadership altogether. Moltmann in the Trinity, in answer to Jesus’ high- reader that any form of Christian lead- swing the pendulum too far the other concedes, concerning ecclesial leader- priestly prayer, this will not most help- ership should involve serving those way, enervating and etiolating leader- ship, that the ‘presbyterial and synodal fully occur through jettisoning leader- who are thus led. ship while not denying it all together. church order and the leadership based And both do this with theological ap- ship and replacing it with leaderless Towards the end of the previous on brotherly advice are the forms of or- peal to what, as I have noted, Volf egalitarianism. It will more helpfully section, I introduced Moltmann’s and ganization that best correspond to the calls a ‘symmetrical understanding occur by seeking a pattern of leader- Volf’s way of arguing for relational doctrine of the social Trinity’.28 Howev- of the relations between the trinitar- ship that enjoys the overflow of divine equality in the Trinity. To repeat, while er, his repeatedly insistent vision is for ian persons.’32 In fact, Volf’s use of love seen in the reciprocal dynamic of the Father is admittedly the sole cause a ‘fellowship of men and women with- the term ‘symmetrical’ flows over into kenosis and exaltation in and beyond of the Trinity, the processions of the out privilege and subjection’.29 This his ecclesiology: ‘the more a church is Pentecost. persons are now logically ‘over’ and is fair enough, but when he presses characterized by symmetrical and de- Thereby, it will also reflect some the relations enjoyed between the per- this further and envisages a situation centralized distribution of power and of the qualities of human relationship sons are free from the ‘superiority’ that in which ‘authority and obedience are for which the NT calls. The gospel ac- freely affirmed interaction, the more the Father had from being the cause of replaced by dialogue, consensus and counts, as I have shown, do not suggest 30 it will correspond to the trinitarian those processions (I use grammatical harmony’, he does not reflect the that leadership was abhorred by Jesus. communion.’33 tenses to convey eternal matters, and church at its best in the NT, in which But Jesus referred to his own servant- It seems to me that the answer to acknowledge the huge approximations dialogue, consensus and harmony hood as a pattern for the leadership of the problem that Moltmann and Volf that result). They are therefore un- seemed to be able to live side-by-side others. Whether we see this pattern of identify is not so much to posit a re- complicatedly equal, through an entire with authority and obedience—with servant-leadership lived out success- lationally ‘flat’, symmetrically egalitar- active directing leadership. fully by the first-generation church that reciprocation within the various in- ian Trinity, but to posit one in which tratrinitarian relations. To quote Volf, Volf too acknowledges a place for produced the NT documents is debat- leadership, or what he calls ordained there is an eternally, relationally lead- there are ‘symmetrical relations within able. Nevertheless, Jesus’ high ideal is office. However, he too is unwilling to ing Father—but a Father who does so the Trinity’.25 clear. kenotically. Yes, the Father is exalted My suggestions about the nature of From their view of trinitarian equal- as leader. But this exaltation is dynam- ity come important consequences for 26 Moltmann, Trinity and Kingdom, 192-202. the eternal trinitarian relations lead me leadership in the human realm. Molt- 27 Volf, After Our Likeness, ch. VI. to speculate that when Jesus called his mann refers to leadership both in so- 28 Moltmann, Trinity and Kingdom, 202. 31 Volf, After Our Likeness, 249, italics origi- followers, if they aspired to leadership, 29 Moltmann, Trinity and Kingdom, 165; cf. nal; cf. 2. to aspire to servant-leadership, he was xiii, 192, 198. 32 Volf, After Our Likeness, 247; cf. 217, 236. not only seeking to apply wise teach- 25 Volf, After Our Likeness, 236. 30 Moltmann, Trinity and Kingdom, 202. 33 Volf, After Our Likeness, 236. ing (in, e.g., 1 Kgs. 12:7) to his follow- William P. Atkinson ERT (2014) 38:2, 151-159 ers’ lives, but he was also extending to can surely expect to find a situation in them by way of instruction the pattern which servant-leadership does not re- Vestigia Trinitatis in the writings of he saw in his own heavenly Father’s strict those who are led but rather lifts leadership of him. As he sensed the them further towards the fulfilment of John Amos Comenius leadership of the Father in his own life their potential—it ‘exalts’ them fur- to be that of a servant-leader, so too ther towards their being all that they and Clive Staples Lewis he sought to live out his own servant- can be. leadership of his disciples and then call Furthermore, I suggested earlier them to exercise servant-leadership in that without the kenosis of the Father, their relations with each other. there would be no Trinity and there would be no economy. The servant- leadership of the Father, in other Keywords: Enlightenment, Liberalism, cal complexities of the twentieth cen- words, has led to the successful out- sin, apologetics, Augustine, Neo- tury. Just as Comenius was a witness working of divine purposes: the keno- platonism, revelation, natural of the dramatic religious division of sis of the Father serves the activities Europe following the sixteenth century I close this article by considering the theology, education of the Trinity. This ‘teamwork’ of the Reformation culminating in the Thirty impact of servant-leadership. As the Trinity is not destructive of God’s ac- In this article I would like to point out Years War, Lewis was a witness of the Father’s kenotic ‘leadership’ of the tivities but enhancing of them. The several interesting parallels in the the- serious decline of European Christian- Trinity thereby exalts the Son and long-held metaphor of the Son and the ological writings of two great Christian ity (of all creeds and confessions) due the Spirit, so too we can expect that Spirit as the two hands of the Father thinkers, divided by three centuries to the secularizing processes initiated the sort of servant-leadership that an- speaks of harmony and coordination in and hundreds of miles of distance. The by the Enlightenment. swers Jesus’ high-priestly prayer will all divine work. first is the famous British scholar and lift those who are being led. With one’s So in the human sphere, when apologist, C. S. Lewis (1898 - 1963), faith guided by that prayer, one may teams and groups are open to having the second is the last bishop of the trust that servant-leadership patterned Jesus’ high-priestly prayer answered, Unity of Brethren (a church founded after the kenotic relation of the Father at least in part, among them, they will by the radical and pacifist followers of In spite of many important differences with the Son and Spirit will have some- see that servant-leadership does not John Huss in Bohemia) and the famous between these two faithful Christian thing of the same effects on those led detract from but rather enhances the founder of modern educational science, scholars, we also find a number of as the Father has on the Son and Spirit. outworking of that group’s or team’s John Amos Comenius (1592 - 1670). striking similarities. When we com- Jesus’ prayer was for a love between purposes. In all this, truly Christian Their cultural and historical con- pare carefully the main works of these people that mirrored in some way the servant-leadership glorifies God and texts were obviously very different. two outstanding Protestant writers, love between Father and Son. So one furthers humanity’s redemption. Comenius was a witness of the tragic there seems to emerge a similar gen- Thirty Years War (1618 - 1648) which eral framework of their theological broke out when he was in his middle thought, as will be shown below. More- twenties and which eventually made over, in spite of all the historical and him (as a committed Protestant) a life- cultural differences, their intellectual long exile and a homeless reformer of and religious contexts were similar in educational systems in several Europe- one important aspect: both Comenius an countries. Lewis lived through both in the seventeenth century and Lewis world wars and the cultural and politi- in the twentieth century were facing

Pavel Hošek, ThD (Charles University), teaches religious studies and ethics at the Evangelical Theological Seminary in Prague and at the Protestant Theological Faculty of Charles University, Prague, Czech Republic. He specializes in relations between Christian theology and religious studies Pavel Hošek Vestigia Trinitatis in the writings of J. A. Comeniuus and C. S. Lewis and fighting what we may call reduc- A very common response to that rejected a strict separation between In his time Comenius tried to bal- tionist Enlightenment rationalism. challenge, especially among conserva- theology and philosophy,4 between ance some of the shortcomings of Comenius had to face its beginning tive Protestant theologians, consisted faith and science, between special rev- Christian Aristotelianism by devel- stage, as it was articulated in the writ- of pointing out the vast difference be- elation and general revelation. They oping several key ideas of Christian ings of early Enlightenment thinkers tween the unregenerated and the re- were both committed to the principle of neo-platonic thinkers, working within such as Rene Descartes1 and especially generated mind, i.e. emphasizing the the ultimate unity of all truth.5 In other the Augustinian tradition of thought,7 in the numerous writings and theologi- devastating consequences of the Fall words, even though both Comenius and especially the ideas and insights of the cal claims of the anti-trinitarian Socin- in the area of human reason and capac- Lewis were convinced Protestants, great Augustinian neo-platonic thinker ians, with whom Comenius intensively ity to know the truth (about God). they did not share this type of radical Nicolas Cusanus.8 Lewis was in many debated and polemicized.2 Lewis had to In this sense, the challenge of En- pessimism regarding man‘s epistemo- respects also a faithful disciple of face and fight a similar sort of reduc- lightenment reductionist rationalism logical capacity after the Fall, as it was Augustine,9 the greatest Christian neo- tionist Enlightenment rationalism in was often neutralized by a ‘hamar- preached by some of their Protestant platonist. He was fascinated also by the its advanced stage, as it was promoted tiological’ argument: a sinful (godless) contemporaries. Why? Cambridge neo-platonist Henry More10 in the writings of liberal Protestant mind cannot understand God’s truth. One of the reasons for this (mod- (actually Comenius’ contemporary).11 theologians of the nineteenth century As Tertullian claimed, the revealed erate) optimism concerning human In many respects Lewis’ theological and their followers in the twentieth mystery of God’s truth must appear epistemic capacity (even post lapsum) position can be adequately described as century.3 strange and unacceptable, even absurd and also for the interesting similarity a version of Christian Neo-platonism.12 Both Comenius and Lewis were to natural (unregenerated) man and in Comenius’ and Lewis’ general intel- defending orthodox trinitarian the- his earthly wisdom. The problem with lectual perspective is the fact that both this sort of apologetics is that it often 1981); and also A. Barkman, C. S. Lewis and ology, based on a high view of Scrip- were strongly influenced by Christian Philosophy as a Way of Life, 53ff, 132ff. sounds convincing only to those who ture along with a strong emphasis on Neo-platonism, as it is found in the 7 As K. Floss notes, in Comenius’ anti-Socin- the orthodox Christology of the early already are convinced. It does not re- writings of Augustine and other great ian writings, Augustine is the most frequently Christian creeds. The challenge of En- ally engage with the challenge, it just Christian thinkers of this school of consulted and quoted author. K. Floss, ‘Jan lightenment rationalism, in most cases delegitimizes its epistemic foundation. thought.6 Amos Komenský a trinitární nauka Aurelia (sooner or later) questioning the trini- Neither Comenius in the seven- Augustina’, in Studia Comeniana et Historica, tarian understanding of God and the re- teenth century nor Lewis in the twenti- 2007, 45. eth century was satisfied with this sort 4 Cf. S. Sousedík, ‘Komenského filosofie 8 P. Floss, ‘Komenský a Kusánus’, in Studia lated doctrine of Christ‘s divinity, was 1971, 13ff, 20. P. Floss of defensive apologetics. They refused v souvislostech myšlenkového vývoje doby’, Comeniana et Historica, , perceived not only by Comenius and Jan Amos Komenský 1670-1970 (Ostrava: Pro- the tendency of some their contempo- in Studia Comeniana et Historica, 1974, 17f; Lewis, but by many other Christians of K. Floss, ‘Triády – pojítko mezi filozofií a te- fil, 1970), 71ff. their time. raries to defend orthodox Christian- ologií’, in Studia Comeniana et Historica, 1994. 9 Cf. Barkman, C. S. Lewis and Philosophy as ity against reductionist rationalism by 5 Concerning Comenius: J. Hábl, Lessons in a Way of Life, 54f. means of a retreat to an irrationalist, Humanity: From the Life and Work of Jan Amos 10 Barkman, C. S. Lewis and Philosophy, 40f. 1 J. Patocˇka, Komeniologické studie III (Praha: fideistic position (such as Tertullian’s Comenius (Bonn: VKW, 2011); R. Palouš, 11 It is worth mentioning that as K. Floss Oikumene, 2003), 334ff. ‘credo quia absurdum est’; ‘I believe Komenského Boží sveˇt (Praha: SPN, 1992); J. observes, among his contemporaries, Come- 2 J. A. Comenius, Antisozinianische Schrif- because it is absurd’.). Both Comenius Patocˇka, Komeniologické studie III, 190ff. Con- nius’ thinking was closest to the Cambridge ten, E. Schadel (ed) (New York, 1983); J. A. cerning Lewis: A. Barkman, C. S. Lewis and neo-platonists. The most influential thinker Comenius, Ausgewählte Werke, vol. IV, part and Lewis were convinced that simply Philosophy as a Way of Life (Allentown: Zos- of this school of thought was H. More, whom 1-2. Cf. also E. Schadel (ed), Antisozinianische quoting the Bible as God’s revealed sima Press, 2009). Lewis chose as the topic of his dissertation. Schriften (Deutsche Erstübersetzung), vol I-III Word and referring to early Christian 6 On the immense influence of Augustine on Cf. K. Floss, ‘Anglicˇtí filosofové 17. století a (Frankfurt am Main: Peter Lang, 2008). Cf. creeds without any serious interaction Comenius see J. Cˇervenka, ‘Problematika Ko- jejich vztah k metafyzice’, in Studia Comeniana also the collection of papers in Studia Comeni- with the intellectual challenges of their menského metafysiky’ in Studia Comeniana et et Historica, 1996, 100. ana et Historica, 1989, 11-89. time was not enough. Historica III/ 1973; also K. Floss, ‘Jan Amos 12 Cf. J. T. Sellars, Reasoning beyond Reason. 3 Such as A. T. Robinson’s famous Honest to Both Comenius and Lewis were pro- Komenský a trinitární nauka Aurelia Augus- Imagination as a Theological Source in the Work God (London: SCM, 1963). Cf. for example C. tina’, in Studia Comeniana et Historica 2007, of C. S. Lewis (Eugene: Pickwick Publications, S. Lewis, ‘Fernseed and Elephants’, in Essay foundly universalist thinkers; both of 44ff. On Lewis’ (neo-)platonism see R. Smith, 2011), p. 4f. and 77ff. Cf. also H. Boersma, Collection (London: Harper and Collins, 2000), them strongly believed that all truth is Patches of Godlight: The Pattern of Thought of Heavenly Participation (Grand Rapids: Eerd- 242ff. God’s truth, wherever it is found. Both C. S. Lewis (Athens: Univ. of Georgia Press, mans, 2011), 7. Pavel Hošek Vestigia Trinitatis in the writings of J. A. Comeniuus and C. S. Lewis

follows I will briefly present how Lewis almost a kind of dance’.16 This dance the Corn-King is derived (through hu- Closely related to this common inspira- and Comenius elaborated this essential consists of the Son’s obedient self-sur- man imagination) from the facts of tion in Christian neo-platonic thought concept into a holistic trinitarian inter- render to the Father and the Father’s Nature, and the facts of Nature from is what I consider to be one of the most pretation of reality. generous self-giving to the Son: her Creator; the Death and Re-birth profound theological similarities be- He who from all eternity has been pattern is in her because it was first in Him.’20 tween Comenius and Lewis. The key III Vestigia Trinitatis incessantly plunging Himself in reason for this striking similarity is the blessed death of self-surrender This inner dynamics of intra-trini- the fact that both scholars viewed the For C. S. Lewis, all created reality re- to the Father can also most fully tarian relations is the deepest founda- trinitarian understanding of God as an flects the Creator: ‘Everything God has tion of all life (and the most profound 13 descend into the horrible and (for essential insight not only into the mys- made has some likeness to Himself.’ us) involuntary death of the body. definition of what ‘life’ actually is)21 This implies that (in his understand- tery of God’s being, but also into the Because Vicariousness is the very and it is also the transcendent pro- ing) creation also reflects the pattern deepest structure of all created real- idiom of the reality He has created.17 totype and source of all love and the of intra-trinitarian relations: most profound definition of what ‘love’ ity. This is the reason why they used In Lewis’ understanding, this ‘idiom For in self-giving, if anywhere, we means: the trinitarian framework not just as of reality’ is imprinted in all nature. In touch a rhythm not only of all crea- the organizing principle of Christian fact, nature is a ‘commentary’ on this …the great master Himself leads tion but of all being. For the Eternal systematic theology, but actually as an intratrinitarian relational pattern.18 It the revelry, giving Himself eternally Word also gives Himself in sacrifice; all-inclusive interpretive framework of is expressed in the vegetative rhythms to His creatures in the generation, all reality. and that not only on Calvary. For of nature, in the periodical death of all and back to Himself in the sacrifice, Both Comenius and Lewis—in their when He was crucified he did that life in winter time and the resurrection of the Word, then indeed the eternal general presentation of the Christian in the wild weather of His outlying of all vegetation in spring time: dance makes heaven drowsy with view of reality as well as in their apolo- provinces which He had done at the harmony. All pains and pleas- In this descent and re-ascent eve- getic writings against the claims of the home in glory and gladness. From ures we have known on earth are ryone will recognise a familiar pat- anti-trinitarian thinkers among their before the foundation of the world early initiations in the movements tern: a thing written all over the contemporaries—had the courage to He surrenders begotten Deity back of that dance… As we draw nearer 14 world. It is the pattern of all veg- offer a profoundly trinitarian inter- to begetting Deity in obedience. to its uncreated rhythm… It is Love etable life… It is the pattern of all pretation of all of reality. The Trinity, This ineffable relationship between Himself, and Good Himself.22 for both of them, is the most suitable animal generation too. … So it is the Father and the Son is actually a All human beings (and in a sense all-inclusive paradigm or organizing third moment or element in itself: also in our moral and emotional life. principle of all knowledge and indeed Death and Re-birth – go down to go all other creatures too) are called to The union between the Father and of all being. In other words, they both up – it is a key principle. …The pat- enter into this intra-trinitarian Life Son is such a live concrete thing believed that all that exists has a tri- tern is there in Nature because it and Love and to find their eternal des- that this union itself is also a Per- adic structure, that all reality reflects was first there in God.19 tiny within this intra-trinitarian ‘Great son… What grows out of the joint 23 and mirrors the triadic Divine source dance’. The eschatological destiny of life of the Father and Son is a real It is also reflected in the mythologi- of all being. all creation is therefore to enter into Person, is in fact the Third of the cal stories of pagan religions inspired The very texture of reality is trinitar- the blessed and harmonious inner life three Persons who are God.15 by vegetative rhythms of nature: ‘For ian. Everything that has been created of the Trinity. reflects this triadic structure. Trinity is In this sense Lewis calls the inner The practical application of this the noetic and ontological key to all be- life of God ‘a dynamic, pulsating activ- 16 Lewis, Mere Christianity, 149. trinitarian perspective is Lewis‘ under- ing; it is the key to the enigma of reali- ity, a life, almost a kind of drama… 17 C. S. Lewis, Miracles (London: Geofrey ty, the solution to the puzzle or mystery Bles, 1947), 157. For more about Lewis’ kenotic understanding of intratrinitarian re- 20 Lewis, Miracles, 140. of all being. Both Comenius and Lewis 13 C. S. Lewis, Mere Christianity (New York: lations see S. Connoly, Inklings of Heaven: C. 21 Lewis, Mere Christianity, 136. accepted and developed the Augustin- Macmillan, 1981), 135. S. Lewis and Eschatology (Leominster: Grace- 22 Lewis, Problem of Pain, 153, cf. also Mere ian notion of vestigia trinitatis, vestiges 14 C. S. Lewis, Problem of Pain (New York: wing, 2007), 65-75. Christianity, 149. of the Trinity, in all creation and in the Macmillan, 1962), 152. 18 Lewis, Miracles, 157. 23 Lewis, Mere Christianity, 138, cf. Perelan- structure of the human mind. In what 15 Lewis, Mere Christianity, 149f. 19 Lewis, Miracles, 135f. dra (New York: Macmillan, 1947), chapter 17. Pavel Hošek Vestigia Trinitatis in the writings of J. A. Comeniuus and C. S. Lewis standing of Christian life on this earth Lewis, he believes that when we care- In all his textbooks, educational Before all things it is known that as gradually entering into this trinitar- fully observe nature and its order, we materials and encyclopaedias, Come- man is the first among visible crea- ian pattern of self-surrender or self- can perceive an underlying triadic or nius employs a triadic organizing prin- tures, because he was created into giving, of finding one’s life by giving it trinitarian pattern imprinted in its in- ciple.30 He believes that it is possible to God’s image. He is therefore simi- up, which, as Lewis says, is actually ner structure. He says in his outline of identify elementary triplets or triads as lar to God and is a living picture practising the steps of the trinitarian pansophia: the most basic categories in all areas of God’s great qualities. And who ‘Great dance’ in everyday situations: What is particular and unique about of reality.31 He intentionally organizes would not know that with God, The whole dance, or drama, or pat- our method is that all common divi- all knowledge into sets or systems or three outstanding qualities are em- tern of this three-Personal life is sions are triple … I rejoiced when structures of three elements or factors. phasized? …The same three things to be played out in each one of us I understood this harmony of holy For example, when he speaks about You find in man.34 …each one of us has got to enter trinity, and the more eagerly did the sources of human knowledge, the This conviction was very important that pattern, take his place in that I observe it in all other things. … 24 world, the mind, and the Bible, he says: for Comenius’ educational theory and dance. May therefore this Christian panso- These three lamps may also rightly for his proposals in the area of didac- This is how Lewis understands the phia, opening triple mystery, be con- be called three books of God, three tics. His innovative suggestions in the imitatio Christi: Christians, as they re- secrated to the eternal triune Lord, area of education are to a large degree late to God and to fellow human be- theatres and three mirrors, also the powerful, wise, good and forever based on his understanding of the tri- ings, are actually entering Christ‘s 27 trinity of God‘s laws or the trinity blessed God. adic structure of human mind and on role in the intra-trinitarian relational of all-inclusive books and three re- As we can see from these words, the three essential powers of the soul.35 pattern. sources of wisdom.32 Comenius believes that the archetype The eschatological goal and ‘home’ Another important aspect of Come- of all order and of the structure of all Moreover, Comenius believes that of all humanity (and together with hu- nius’ trinitarianism is his triadic un- reality is the inner structure of the when we analyse the inner functioning manity, of all creation) is a blessed par- derstanding of time and the inner holy Trinity.28 He is also convinced that of the human mind, we can observe, 36 ticipation in the trinitarian life, i.e. en- dynamics of history. Drawing on the as Augustine suggested, a footprint of tering fully and forever into the Trinity number three is actually primordial; it neo-platonic trinitarian thought of Nico- 29 the Trinity in the inner structure of the by being drawn into Christ, the second is ‘the first real number’. person of the Trinity, by the Holy Spirit, soul. He speaks about the human mind 34 J. A. Comenius, ‘Panegersia’, in Vy- the third person of the Trinity.25 as ‘the image of God, consisting of three 27 J. A. Comenius Prˇedchu˚dce Vševeˇdy, in 33 brané spisy JAK 4, 82 (translation PH). Cf. E. Vybrané spisy (Selected works of) Jan Amos Ko- parts: reason, will and potentiality’. Schadel, ‘Komenskýs Pansophie als harmo- menský 5 (Praha: SPN, 1968), 293 (translation In his Panegersia he says, nische Einheit von Welt-, Selbst- und Gottes- IV Vestigia Trinitatis PH). Cf. E. Schadel, ‘J. A Comenius Sapientiae Erkenntnis’, Studia Comeniana et Historica trigonus – ein Modell universaler Selbstver- 2008, 29ff. J. Cˇervenka, ‘Problematika Ko- J. A. Comenius understands the trini- wirklichung’, in Studia Comeniana et Historica, 30 See especially his mature work, Triertium menského metafysiky’, in Studia Comeniana 1986, 29ff; E. Schadel, ‘Komenskýs Panso- catholicum, in Johannis Amos Comenii Opera om- et Historica III 1973, 58ff, see also K. Floss‘ tarian structure of all reality (and the phie als harmonische Einheit von Welt-, Selb- nia vol. XVIII, edited by V. Balík (Praha, 1974) article on Comenius’ and Augustine’s trinitar- consequent vestigia Trinitatis) in a simi- st- und Gottes-Erkenntnis’, Studia Comeniana 246f. ian doctrine: ‘Jan Amos Komenský a trinitární lar, yet also different manner.26 Like et Historica, 2008, 24ff.; P. Floss, ‘Význam stu- 31 J. A. Comenius, Physicae ad lumen divinum nauka Aurelia Augustina’, Studia Comeniana et dia patristiky pro pochopení koreˇnu˚ a povah reformatae synopsis, in Veškeré spisy Jana Amo- Historica 2007, 44ff. Komenského díla’, in Studia Comeniana et His- sa Komenského vol. I., edited by J. Reber and 35 Such as ‘ratio, operatio, oratio’; or ‘sa- 24 Lewis, Mere Christianity, 150. torica, 2007, 11; P. Floss, Jan Amos Komenský V. Novák (Brno, 1914), 155. Cf. on Comenius’ pere, agere, loqui’, etc. cf. J. Cˇervenka, ‘Prob- 25 Cf. P. Fiddes, ‘On theology’, in M. Ward 1670-1970, 23ff. use of triadistic paradigm as an heuristic tool lematika Komenského metafysiky’, Studia and R. MacSwain, editors, The Cambridge 28 J. A. Comenius, De Christianorum Uno K. Floss, Hledání duše zítrˇka, 147. Comeniana et Historica 1973, 58ff. Companion to C. S. Lewis (Cambridge Univer- Deo, Patre, Filio, Spiritu Sancto (Amsterodami, 32 J. A. Comenius, ‘Panaugia’, in Vybrané 36 P. Floss, ‘Komenský a Kusánus’, in Studia sity Press, 2010), 89ff. 1659), Aph. XXV (AS 55). spisy (Selected works of) Jan Amos Komenský Comeniana et Historica, 1971, 26f. See espe- 26 K. Floss observes that Comenius was 29 J. A. Comenius, Antisozinianische Schrif- vol 4, (Praha: SPN, 1966), 138 (translation cially U. Voigt, ‘Das Geschichtsverständnis committed to Augustine‘s program of tracing ten von Johan Amos Comenius, edited with in- PH). des Johann Amos Comenius’ in Via Lucis als vestigia Trinitatis in all reality. Cf. Hledání duše troduction by E. Schadel (Hildesheim: Olms, 33 J. A. Comenius, ‘Pansophia’, in Vybrané kreative Syntheseleistung, (New York: Peter zítrˇka (Brno: CDK, 2012), 131. 1983), 51f. spisy JAK 4, 208 (translation PH). Lang, 1996). Pavel Hošek Vestigia Trinitatis in the writings of J. A. Comeniuus and C. S. Lewis las Cusanus,37 Comenius applies the coming of God‘s kingdom. In Comeni- Both Comenius and Lewis were tivity in developing a holistic ‘trinitar- trinitarian interpretative framework us’ understanding, an essential aspect facing and fighting Enlightenment ian hermeneutics’. in the area of the internal structure of of the expected kingdom will be a final reductionist rationalism with its anti- Now the Enlightenment reduction- historical developments and events. overcoming and reconciliation of all op- trinitarian tendencies. Comenius was ist rationalism in theology is going He believes that the flow of history can posites and a restoration of universal facing its early manifestations (So- through a serious crisis and the relativ- be understood as a triadic ‘dialectics’: harmony reflecting the peace and har- cinian thinkers among his contem- istic or irrationalist postmodern alter- the playful activity of Divine wisdom in mony of Heaven. poraries), Lewis was facing its ma- natives do not seem to provide any firm history operates in accordance with a This hope was the key motivating ture forms (reductionist theologies of epistemological basis for responsible liberal Protestantism). In facing the triadic rhythm: all changes that bring factor behind Comenius’ educational theological thinking. I would therefore challenge of Enlightenment rationalist novelty in the flow of history consist of reforms. He believed that a profound suggest that the sort of trinitarian in- three moments, i.e. they occur in ac- transformation of educational systems anti-trinitarianism, both Comenius and tellectual framework which Comenius cordance with a triadic outline. is needed as a preparation for the com- Lewis rejected the anti-intellectual and and Lewis tried to develop seems to of- Comenius’ trinitarian understand- ing eschatological climax of human his- fideistic response to that challenge as fer a promising and inspiring way for- ing of history also provided the basic tory, the establishing of God’s kingdom. presented by some of their Christian framework for his understanding of contemporaries. Both proposed in- ward for Christian theologians faithful eschatology.38 It was actually his par- stead a courageous universal interpre- to the orthodox teachings of the church and at the same time struggling with ticular understanding of eschatology tive framework of all reality, which was that made him the founder of modern unapologetically trinitarian. And as we the intellectual challenges of the con- As we have seen, the respective appli- education and the most influential re- have seen, both exercised great crea- temporary cultural situation. cations of the all-inclusive trinitarian former of educational systems in sev- framework of thought in Comenius and enteenth century Europe. Lewis are quite similar (yet also differ- In his understanding, the history of ent). The way they understood vestigia humankind moves towards eschatolog- Trinitatis, identifiable in all creation and ical peace and harmony. This harmony, providing an essential and illuminating which reflects the intra-trinitarian re- insight into the inner structure of all lational harmony, has been lost due to reality, betrays a common origin of this the Fall and sin—but that is not the end perspective in the Christian adaptation of the story. Because of the redeeming of neo-platonic thought, especially as work of Christ, the lost harmony will found in the writings of Augustine and be re-established in the eschatological his followers, which was their common source of inspiration. 37 On the influence of Cusanus’ trinitarian- Both Comenius and Lewis and the ism and triadism (especially the triad materia, immense influence of their works, forma, connexio) on Comenius (and his univer- which (in both cases) seems to be sal triad materia, spiritus, lux) see J. Patocˇka, growing with time, are an important Komeniologické studie III (chapter ‘Triády Cusanovy a triády Komenského’) 280ff, see witness to the illuminating and heu- also J. Cˇervenka, ‘K problematice vztahu˚ Ko- ristic potential of trinitarian thought. menského ke Campanellovi’, in Studia Come- This is the case not just as a reflection niana et Historica 1985, 7ff.; see also P. Floss, and articulation of the central mystery Jan Amos Komenský 1670-1970, pp. 71ff, and of Christian faith, but also as an inex- J. Cˇervenka, ‘Problematika Komenského haustible source of inspiration and in- metafysiky’, in Studia Comeniana et Historica 1973, pp. 30f, 54. sight in all serious thinking about the 38 Cf. on Comenius’ eschatology J. Hábl, Les- ‘depth grammar’ and internal structure sons in Humanity, 90ff. of all created reality. ERT (2014) 38:2, 160-168 ‘Bones to Philosopy, but milke to faith’ – Celebrating the Trinity

all, even if we think we understand Although the Bible does not use the ‘Bones to Philosophy, but milke to it; and it is even more clearly irrel- term Trinity in the way the Lateran evant if we realize that it transcends church councils used it, early Chris- faith’ – Celebrating the Trinity all our concepts. Whether we are to tians were aware that the Trinity is at worship three or ten persons in the the heart of biblical revelation about Deity makes no difference.5 God. As the church put its faith in Similarly, F. D. E. Schleiermacher Jesus Christ and thanked God for our says: ‘Our faith in Christ and our liv- salvation from sin, it knew that our ing fellowship with him would be the salvation is from the Father, through KEYWORDS: Creeds, revelation, The impression one gets from some same even if we had no knowledge the Son, and by the power of the Holy baptism, salvation, benediction, discussions that the Trinity has been Spirit. Thus, the church affirmed the of any such transcendent fact [as the burial, spiritual lives reduced to being a forum for theologi- Trinity and taught Christians to em- Trinity] and even if the fact itself were ans to explore the logical relationship brace the Trinity. different.’6 Karl Rahner adds that some between the oneness and the three- Not only did the church believe that find the Trinitarian faith irrelevant to ness of God. Thus, Neal Plantinga Jesus Christ spoke truthfully when he the way many Christians live. ‘Despite says, ‘Trinity doctrine in fact bristles said that he and the Father are one their orthodox confession of the Trin- Theological discussions of the doc- with problems and questions. But and that he is in the Father and the ity, Christians are, in their practical trine of Trinity have, in recent years, dwarfing all others in things Trinitar- Father is in him, but it taught that in life, almost mere monotheists.’7 centered on the relationship between ian is the central conceptual problem speaking so, Jesus Christ was attest- But the biblical teaching that God the three divine persons. In those dis- of threeness and oneness.’3 One cannot ing to a unique relationship of equal- cussions, theologians tend to focus is Trinity of persons has nothing to do help but feel that some contemporary ity between him and the Father. This on explicating the threeness/oneness with mathematics or the logic of rela- theologians see the Trinity as a math- is why Jesus Christ avers: ‘If anyone relationship in God. Some theologians tions. Rather, the Bible reveals that ematical puzzle or a logical riddle to be loves me, he will obey my teaching. My start from the oneness of God, which God is a Trinity in order to spell out solved via clever analogies or thought- father will love him and we will come to they take as given, and they go on to how each divine person worked our experiments.4 him and make our home with him’ (Jn. say how one God is three persons.1 salvation and to reveal the fullness Failing to see how Trinity applies to 14:23; my italics). Other theologians start from the three of God to us. We know God is Trinity Christian life, some may concur with However, Jesus Christ did not limit persons of God, which they take as because the Bible says so. Our salva- Immanuel Kant who says: this relationship to himself and the Fa- given, and they go on to say how three tion is the gracious indivisible work ther; rather he extends it to the Holy distinct persons are one God.2 The doctrine of the Trinity, taken lit- of three divine persons. We are saved Spirit. Thus, Jesus says: ‘But the coun- erally, has no practical relevance at by God the Father through the Son, sellor, the Holy Spirit, whom the Father Jesus Christ, and by the power of the will send, in my name, will teach you 1 Famous theologians in the western Church Holy Spirit.8 such as Augustine, Anselm, and Aquinas can Swinburn. all things and will remind you of every- be named here. Modern theologians that take 3 Cornelius Plantinga Jr., ‘The Threeness/ thing I have said to you’ (Jn. 23:26). It this position include Karl Barth, Wolfhart Pan- Oneness Problem of the Trinity’, Calvin Theo- is evident from these passages that Je- 5 Immanuel Kant, Religion and Rational The- nenberg, and Brian Leftow. logical Journal (23:1 April 1988): 38. ology, trans. A. W. Wood and G. di Giovanni, sus Christ wanted us to know that God 2 Famous theologians in the eastern Church 4 Plantinga Jr., ‘The Threeness/Oneness The Cambridge Edition of the Works of Imma- is Father, Son, and Holy Spirit. such as Gregory of Nyssa, Gregory of Nazian- Problem’, 37-53. Brian Leftow, ‘Anti Social nuel Kant (Cambridge: Cambridge University Instead of showing how the Trinity zus, and Basil can be named here. In modern Trinitarianism’, The Trinity, ed. Stephen T. Da- Press, 1996), 264. applies to our Christian lives, theologi- times we can include such theologians as Jür- vis, Daniel Kendall and Gerald O’Collins (Ox- 6 Friedrich D. E. Schleiermacher, The Chris- gen Moltmann, Neal Plantinga, and Richard ford: Oxford University Press, 1999), 203-249. ans have dwelt on the relationship that tian Faith, trans. H. R. Mackintosh and J. S. Stewart (Edinburgh: T & T Clark, 1928), 741. 7 Karl Rahner, The Trinity, trans. J. Donceel of the Divine-Human Relationship (New York: Rev Tersur A Aben is Provost and Professor of Philosophy and Systematic Theology at the Theological Col- (New York: Crossroad Pub., 1977), 10. Oxford University Press, 1995), 26-94; Gerald lege of Northern Nigeria, Bukuru, Jos. He earned his PhD in Systematic Theology from Calvin Theological 8 Cf. Philip W. Butin, Revelation, Redemption, Bray, The Doctrine of God (Downers Grove, Ill.: Seminary, Grand Rapids, MI, USA. and Response: Calvin’s Trinitarian Understanding Inter-Varsity Press, 1993), 197-212. Tersur Aben ‘Bones to Philosopy, but milke to faith’ – Celebrating the Trinity holds between the three divine persons equal persons who work together to divine reality and in God’s work in ‘Abba, Father’. So you are no longer and the implication of Trinity on the save us from sin. The convergence of human lives and in the world.9 slaves, but God’s children; and since oneness of God. The church developed the Trinitarian persons at the baptism Baptism brings believers into per- you are his children, he has made the language of Trinity to account for of Jesus Christ makes us know without fect fellowship with the three divine you also heirs’ (Gal. 4:4-5). biblical references to plurality in God. a doubt that God is Trinity. persons and makes them participate in Through the work of the Holy Spirit While that language of Trinity effec- Our baptism recalls the conver- the life, ministry, suffering, death, res- God restores us to perfect fellowship tively explains Old Testament refer- gence on the Trinity, so Jesus instructs urrection, ascension and enthronement with God and we cease to be enemies ences to God in the plural (such as his disciples on how they should bap- of the Son in heaven. of God. We are now children of God in Gen. 1:26; 3:22; 11:7; Is. 6:8) it failed tize believers saying: No wonder then that Jürgen Molt- Christ and by the power of the Holy to adequately apply the Trinity to our All authority in heaven and on earth mann characterizes baptism as the Spirit we are the glory of God on earth. Christian lives. has been given to me. Go therefore event that puts us into the life of the By the empowering of the Holy Spirit, The language of Trinity effectively and make disciples of all nations, Trinity and makes us stop thinking of Christians all over the world are one explains the mysterious trio that vis- baptizing them in the name of the the Trinity as a mathematical or logical before God even though they are many. ited Abraham at Mamre (Gen. 18:1-22) Father and of the Son and of the problem to be solved by smart theologi- Already by c. 190 A.D. Irenaeus and other references to three, such as Holy Spirit, and teaching them to ans. The Trinity becomes real to us in taught all believers to confess faith in angelic appearances and the three dis- obey everything that I have com- baptism and baptism makes us partici- Trinity in order to be saved: ciples who formed the inner circle of manded you (Mt. 28:18-20). pants in the history of the Trinitarian The Church, though dispersed Jesus. But clearly, these references fell persons.10 By participating in the life throughout the whole world, even to short of stating hypostatic distinction Baptism links us in a unique way to of the Father, Son, and Holy Spirit we the ends of the earth, has received in God, which grounds the doctrine of the Father, the Son, and the Holy Spirit. gain a new identity as God’s children from the apostles and their disciples Trinity. It is at the baptism of Jesus Baptism symbolizes that our salvation and co-heirs with the Son. this faith: in one God, the Father Al- Christ that we clearly see that God is is through the Trinity. Thus, Peter de- a Trinity of persons. So we shall start scribes the baptized as: [Those] ‘who mighty, Maker of heaven and earth, have been chosen and destined by God and the sea, and all things that are our discussion of the Trinity from the baptism of Jesus Christ. the Father and sanctified by the Holy in them; and in one Christ Jesus, the Spirit to be obedient to Jesus Christ Our salvation is essentially a Trinitar- Son of God, who became incarnate and to be sprinkled with his blood’ (1 ian affair. It is precisely for the sake of for our salvation and in the Holy Pet. 1:2). redeeming us from sin that the Father Spirit.11 sent the Son to suffer and die on Cal- At the baptism of Jesus Christ we en- Similarly, Philip W. Butin says that But the need for a statement of the vary. Paul attests: counter the ultimate reality that God baptism convinces us that the Father, church’s belief about the Trinity be- is Trinity. We hear the Father testify- the Son, and the Holy Spirit are one When the fullness of time had come, came evident when theologians and ing about Jesus Christ, saying: ‘This God. Only after the church sealed its God sent his Son, born of a woman, churchmen put forth conflicting theo- is my Son whom I love; with him I am faith in Trinity would it make sense for born under the law, in order to re- ries about the identity of God and about well pleased’ (Mt. 3:17) and we see theologians to explain how three dis- deem those who were under the law, the relationship that holds between the the Holy Spirit descend like a dove on tinct divine persons are one God: so that we might receive adoption as three divine persons. Jesus Christ at baptism. These events This is where the path toward the God’s sons and daughters. Because The first set of disputes were about convinced John the Baptist that Jesus full recognition of God’s Tri-unity you are his sons and daughters, the identity of God, which arose with is the Christ (the Messiah) of whom he begins. In the New Testament and God sent the spirit of his Son into Marcion who had broken with the proclaimed that one greater than him- the early church, baptized follow- our hearts, the Spirit who calls out, church (in the second century) in self was coming to take away the sins ers of Jesus struggled for adequate of the world. terminology to express their grow- 9 Philip W. Butin, The Trinity (Louisville, Ken- The testimony of the Father about ing awareness that Father, Son, 11 Cf. Philip W. Butin, The Trinity (Louisville, tucky: Geneva Press, 2001), 14. KT.: Geneva Press, 2011), 18. Romans 10:9: Jesus Christ and the descent of the and Holy Spirit are each genuinely 10 Jürgen Moltmann, The Trinity and the King- ‘If you confess that Jesus is Lord and believe Holy Spirit on Jesus Christ reveal the divine and also intimately united dom, trans. Margaret Kohl (San Francisco: in your heart that God raised him from the true identity of God as Trinity of co- with one another, both in God’s own Harper and Row, 1981), 95. dead then you will be saved.’ Tersur Aben ‘Bones to Philosopy, but milke to faith’ – Celebrating the Trinity teaching that the Old Testament God not separate and this preserves God’s And we believe in the Holy Spirit the worship God as Father, Son, and Holy was different from the New Testament oneness.12 Lord, the giver of life’.15 The Athana- Spirit. It is the triune God who saves God. The church rejected Marcionism The other set of disputes were over sian Creed begins with this preamble: us and restores us back into fellow- by affirming the oneness of God who the relationship between the Father, Whoever desires to be saved should ship with God. Salvation brings us into created all things and who sent his Son the Son, and the Holy Spirit. The first above all hold to the catholic faith. perfect and loving fellowship with the to save the world from sin. One and the disputed view was subordinationism, Anyone who does not keep it whole Father, through the atoning death of same God revealed himself in the Old which taught that the Son and the Holy and unbroken will doubtless perish the Son, and by the power of the Holy Testament and through Jesus Christ in Spirit are below the Father. The second eternally. Now this is the catholic Spirit. The Father initiated our salva- the New Testament. disputed view was modalism, which faith: ‘That we worship one God in tion, the Son saved us by his death on Another dispute was over the salva- taught that only one divine person ex- trinity and the trinity in unity, nei- Calvary, and the Holy Spirit applies sal- tion that God gave us through the Son ists and he revealed himself to us as ther blending their persons nor di- vation into our lives. 13 16 by the power of the Holy Spirit and it Father, Son, and Holy Spirit. Father, viding their essence…’ Perceiving Trinity as the heart of Christian faith in God, Gerald O’Collins was tagged Gnosticism. Gnosticism Son, and Holy Spirit are names for dif- The Apostles’ Creed states its faith says: taught that salvation consists in the ferent modes of the one divine person. in Trinity from a personal point of view: The church rejected subordination- enlightenment of the soul or a religious ‘I believe in God, the Father almighty Nowadays the widespread appre- ism for ranking the Son and the Holy awakening of the soul towards Christ. … I believe in Jesus Christ, his only ciation of the Trinitarian face of the Spirit below the Father. Also, the Gnosticism denied that Jesus Christ Son, our Lord … I believe in the Holy whole story of Jesus—from his vir- church rejected modalism for blurring 17 was the true saviour of the world or the Spirit.’ ginal conception and baptism right the distinction between the three di- through to the resurrection, the restorer of our communion with God. Later, during the Reformation, the vine persons. At the Council of Nicea, church developed texts such as the outpouring of the Holy Spirit, and Against Gnosticism, the church reiter- 325, the church reiterated its faith in Heidelberg Catechism in question and his coming in glory at the end— ated its faith in God who is Father, Son, the equality of the Trinitarian persons answer form to teach the basic ten- functions against such a failure to and Holy Spirit. The church affirmed (contra Arius) by teaching that Father, ets of Christianity and to prepare new ground Christology in Trinitarian that Jesus Christ alone is the saviour Son, and Holy Spirit have one divine converts for baptism and communion. doctrine.19 of the world. No level of enlightenment substance. Thus, Nicea describes Jesus In moving word it says, ‘[We] belong, could save humans from sin. Rather, Similarly, Jürgen Moltmann insists Christ as: ‘God from God, Light from body and soul, in life and in death, not that we can understand the words and salvation is a free gift of God to hu- Light, true God from true God, begot- to [ourselves], but to [our] faithful sav- work of Jesus Christ for our redemp- mans that costs God the death of his ten, not created, of the same reality as iour Jesus Christ’, and then it explains tion only from the point of view of the only begotten Son. the Father, through him all things were the content of what we believe around Trinity. In the life and death of Jesus Praxeas took the opposite direction 14 made’. the three articles of the Apostles’ Christ, we see and appreciate the full by blurring the distinction between the The church summed up its faith in Creed, showing how the entire faith is inner-Trinitarian drama that saves us 18 Father, the Son, and the Holy Spirit. Trinity saying: ‘We believe in one God trinitarian. from sin and restores us back into fel- Praxeas taught that making personal the Father almighty … And in one Lord The Trinity is thus at the heart of lowship with God.20 distinction in God amounts to polythe- Jesus Christ, the only Son of God … Christian faith and worship of God. We Essentially, thinking about the Trin- ism or a rejection of God’s perfect one- ity from the point of view of baptism ness. To avoid polytheism, therefore, 12 Tertullian, On Modesty, 21; see, A. Rob- 15 The Nicene Creed (325A.D.), cited in Trinity and salvation links us directly to the Praxeas denied Trinity. In response to erts and J. Donaldson, eds. Ante-Nicene Fathers Hymnal (Swanee, GA: Great Commission Pub- Trinity. Thus, the Trinity ceases to be Praxeas, Tertullian observed that there (Peabody, Mass.: Hendricksen Publishers, lication Inc., 1990), 846. a mere doctrine that generates math- is difference between that in which God 1994), 4:99. 16 The Athanasian Creed, cited in Psalter Hym- is one—Substance and that in which 13 Cornelius Plantinga, Jr., ‘Trinity’, in The nal (Grand Rapids: CRC Publications, 1988). God is three—Person. Tertullian said International Standard Bible Encyclopedia, Gen- 17 Wolfhart Pannenberg, The Apostles’ Creed: 19 Gerald O’Collins, SJ, ‘The Holy Trinity: eral Ed., Geoffrey W. Bromiley (Grand Rapids: in the Light of Today’s Questions, trans. Mar- The State of the Questions’, in The Trinity, 3. that Christians believe in one God who William B. Eerdmans Pub. Co., 1988), 914- garet Kohl (Philadelphia: Westminster Press, 20 Jurgen Moltmann, Trinity and the Kingdom, is three distinct divine persons. The 921. 1972. trans. Margaret Kohl (London: SCM Press, three divine persons are distinct, but 14 Nicene Creed (325). 18 Heidelberg Catechism Q. & A. 1. 1981. Tersur Aben ‘Bones to Philosopy, but milke to faith’ – Celebrating the Trinity ematical problem of numbers or logical For Taylor, prayer always expresses stance, the burial form of the Christian The Trinitarian pronouncement at problem of relations in God. Instead, our worship and devotion to the Father, Reformed Church ends with this bene- burial calls to mind God’s total victory the Trinity becomes a potent means by the Son, and the Holy Spirit. Similarly, diction: ‘The peace of God, which tran- over death. As the writer of Hebrews which we express our vibrant faith in Lewes Bayly says that we can prop- scends all understanding, guard your says: God the Father who saves us through erly pray to God only if we believe that hearts and your minds in Christ Jesus. God shared in humanity so that the Son and by the power of the Holy God is Trinity. ‘In sum’, Bayly says, And may the blessing of almighty God, by his death he might break the Spirit. ‘a proper understanding of the Trin- Father, Son and Holy Spirit, remain power of him who holds the power ity removes idolatry, focuses prayer, with you always. Amen.’23 Here again of death—that is, the devil—and and encourages true devotion and we see that the Trinity is not just a free those who all their lives were knowledge’.22 In the Scriptures, the fellowship or doctrine that speaks about numbers held in slavery by their fear of death communion we have with the Trinity in God. Rather, the Trinity defines our (Heb. 2:14). was expressed in benediction. Benedic- Christian life—it makes us a people Saints face death with tranquil- tion is a short prayer for God to bless called into new life with the Father, lity because they know that Christ has believers and for the commune with The Trinity is the driving force for the Son, and Holy Spirit—starting at bap- vanquished death. Thus, Paul asks: ‘O God to never cease. In the benedic- faith of the saints who look to the com- tism and ending at death. John Donne death, where is your sting? O Grave, tion, the Apostle or Pastor asks God ing age and the end of time. The saints (1572-16331) states this view of Trin- where is your victory?’ (1Cor. 16:55). to dispense special gifts of grace, love, know that this age shall give way to ity best in the Litany of Saints: Believers in Christ no longer trem- ble at the thought of death. Death is and peace to believers. Believers are to another age in which we shall come O Blessed glorious Trinity, remain connected with God the Father, a means to get to see our Lord face to before the throne of God to celebrate Bones to Philosophy, but milke to through the Son, and by the power of face. To be present with our Lord in his the victory of the Father, Son, and faith the Holy Spirit. Although believers are Father’s house where he is preparing a Holy Spirit over the kingdom of dark- Which are wise serpents, diversely different people, they are made one in ness. Looking forward to that celebra- place for us is the greatest expectation Most sliperinesse, yet most Christ through the Holy Spirit. tion with the Trinity, the church bur- of the saints. Thus, Theophane Venard entanglings hath Knowing that God is a Trinity of per- ies saints (who die in the Lord) in the writes: As you distinguish’d undistinct sons shapes our relationship with God. name of the Father, the Son, and the I shall be beheaded. Within a few By power, love, knowledge bee, Thus Jeremy Taylor says that Christian Holy Spirit. At the burial of the saint, short hours my soul will quit this Give mee a such selfe different prayer is always to the Trinity: the minister packs sand but instead of earth, exile over, and battle won. instinct God being one in nature, is also saying dust to dust the minister says I shall mount upwards and enter three in person; expressed in the the words of baptism: ‘I bury you in Of these let all mee element bee, into our true home. There among Scripture by the names of Father, the name of the Father, the Son, and Of power, to love, to know, you God’s elect I shall gaze upon what 24 Son, and Holy Spirit. The first per- the Holy Spirit.’ All the saints by the unnumbered three. eye of man cannot imagine, hear son is known to us by the name of graveside reply, ‘Amen’. In this way Donne’s remark that the Trinity is to undreampt of harmonies, enjoy a the Father of our Lord Jesus Christ. the church completes the circle of philosophers a difficult doctrine but it happiness the heart cannot compre- 25 The second person is called the Christian walk that began at baptism is a celebration of life to saints is quite hend. Son and the Word of the Father. in the Trinity and ends at burial in the incisive. The grave no longer has pow- Similarly, Theresa of Avila ex- The third is the Spirit and promise Trinity. er over saints because it is conquered pressed her longing for union with the of the Father. And these are three The minister may close the burial by the Trinity. Lord in heaven through death saying: and one after a secret manner which ceremony with benediction. For in- ‘Bridegroom and Lord, the longed-for we must believe but cannot under- hour has come! It is time for us to see stand.21 23 Worship Handbook: Creeds and Liturgical 22 Lewes Bayly, The Practice of Pietie (Lon- Forms, eds. Timothy Palmer and Tersur Aben don: 1631), pp. 52; cited in Philip Dixon, Nice (Jos: ACTS, 2005), 126. 25 Thoephane Venard, The Wisdom of the 21 Jeremy Taylor, ‘The Golden Grove’, in The and Hot Disputes: The Doctrine of the Trinity in 24 John Donne, Complete English Poems, ed. Saints: An Anthology, ed. Jill Haak Adels (Ox- Whole Work of the Right Rev. Jeremy Taylor (15 the Seventeenth Century (London and New York: C. A. Patrides (London: Dent, 1994), cited in ford & New York: Oxford University Press, vols., London: Moyes, 1928), XV. 12-33. T & T Clark, 2003), 9. Philip Dixon, Nice and Hot Disputes, 22-23. 1987), 196. Tersur Aben ERT (2014) 38:2, 169-185 one another, my Beloved, my Master. It ments. Neither do they try to conceal is time for me to set out. Let us go.’26 the reality of Trinity under a thousand Appendix qualifications that basically present God as one person in three modes of The Trinity in the Bible and being. Rather, the Trinity is the heart of Selected Creeds of the Church This brief study tries to show how God’s self-disclosure to and involve- Christians apply the biblical truth that ment with humans on earth. The expe- God is Trinity to their lives on earth rience of God by Israel from Exodus to as they look forward to the perfect, Canaan concretizes God as personal. uninterrupted communion with God in The experience of God from Incarna- heaven. I show that, for many Chris- tion to Eschatology concretizes God as tians, the Trinity is not a mathematical three distinct divine persons. The mis- puzzle or a logical enigma to be solved sion of the church is thus to proclaim This study assumes that the classical Christian teaching on the Trinity is consist- via clever analogies or thought-experi- the gospel of salvation and the resto- ration of humans back to God, which ent with the Bible, though this claim will not be documented at length. The reader the Son accomplished on Calvary and who is uncertain that the Triune nature of God is taught in the Bible should care- fully consider some of the many relevant biblical texts on this theme. Though the 26 Theresa of Avila, The Wisdom of the Saints, the Holy Spirit applied to believers at 193. Pentecost. technical language of the classical Christian creeds is not used in the Bible, this careful way of speaking about God flows organically from the entire Bible. A few selected texts which the reader may want to consider: Though the teaching about the Trinity comes mostly in the New Testament, there are many places where the Old Testament points toward understanding God as a Trinity. This is sometimes connected with descriptions of complexity within the Godhead, sometimes with clear distinctions between the work of God as Creator and as Redeemer. Some of these texts are: Our understanding of the Trinity is closely associated with our understanding of Jesus, the Christ, who is fully God and fully man, yet one Person. This classical Christian teaching is also assumed in this study, though it will not be defended Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church at length. A few biblical texts the reader may wish to consider on this topic, in eous judgment toward all. That he may send ‘the spirits of wickedness’3 and addition to the Psalms mentioned above: the angels who transgressed and became apostates, together with the ungodly and unrighteous, wicked and profane among human beings, into everlasting fire, but in the exercise of his grace may grant immortality to the righteous and holy, and to those who have kept his commandments and persevered in his love and may clothe them with everlasting glory.4 The Apostles’ Creed was not written by the apostles but it contains the central elements of the gospel proclaimed by the apostles and is apostolic in that sense. (We have not seen convincing evidence for the claim, repeated occasionally in Christian history, that there was a council of the apostles in the first century which wrote this creed.) With very slight variations in wording, it has been used as a simple summary of central Christian beliefs since very early in Christian his- tory. Almost this exact wording has been used since about 390 AD. In early Christian history it was recited, especially at the time of baptism, as a Triune statement of faith which nicely explained baptism ‘in the name of the Father and of the Son and of the Holy Spirit’. This creed is one of the sources of From the early centuries of the church Christians used summaries of the faith to the common Christian way of talking about ‘Three Articles’ of the faith, about maintain consistency of basic teaching among the churches and from generation the Father, about the Son, and about the Holy Spirit. This outline shows how the to generation. There were a few very similar creeds that were slowly replaced by early church saw the doctrine of the Trinity as not only central to knowing God the ‘Apostles’ Creed’. As an example of a creed of which we have a complete text but also the leading way to outline the entire faith. that was a forerunner of the Apostles’ Creed we include the creed of Irenaeus (130-202 AD). I believe in God the Father Almighty, Maker of heaven and earth; And in Jesus Christ his only Son, our Lord: Although the church is dispersed throughout the world, even to the ends of the Who was conceived by the Holy Spirit, earth, it has received this common faith from the apostles and their disciples: Born of the Virgin Mary, [We believe] in one God, the Father Almighty, Maker of heaven and earth and Suffered under Pontius Pilate, was crucified, dead, and buried; the sea, and everything that is in them He descended into hell; And in one Christ Jesus, the Son of God, who became incarnate for our salva- The third day he arose again from the dead, tion He ascended into heaven and sits at the right hand of God the Father Almighty; And in the Holy Spirit, who proclaimed the [divine] dispensations through From thence he shall come to judge the living and the dead. the prophets, including the advents, the birth from a virgin, the passion, the I believe in the Holy Spirit, resurrection from the dead and the bodily ascension into heaven of the beloved The Holy Catholic Church, the communion of the saints, Christ Jesus our Lord, as well as his [future] coming from heaven in the glory The forgiveness of sins, the resurrection of the body, and the life everlasting. of the Father, when he will ‘gather all things in one’.1 And to raise up again all flesh of the whole human race, in order that ‘every knee should bow and 2 every tongue confess’ to Christ Jesus, our Lord and God, our Savior and king, The ‘Nicene Creed’ contains the teaching approved by the Council of Nicea in 325, according to the will of the invisible Father, and that he should execute right- but the exact wording and format come from the Council of Constantinople in 381. (In contrast, the exact wording of the creed approved at Nicea is sometimes

1 Eph. 1:10 2 Phil. 2:10-11 4 This quotation is taken from Gerald L. Bray, (Ed.), We Believe in One God (Intervarsity Press, 3 Eph. 6:12 2009), 4, quoting Irenaeus, Prescriptions Against Heretics. Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church called ‘The Creed of Nicea.’) For this reason it is sometimes also called ‘The consubstantial [co-essential] with the Father according to the Godhead, and Creed of Constantinople’ or ‘The Nicene-Constantinopolitan Creed’. The teaching consubstantial with us according to the Manhood; of the creeds from Nicea and Constantinople were fully approved at the Council of in all things like unto us, without sin; Chalcedon in 451. The text of the Nicene Creed follows: begotten before all ages of the Father according to the Godhead, and in these We believe in one God the Father All-sovereign, maker of heaven and earth, latter days, for us and for our salvation, born of the Virgin Mary, the Mother of and of all things visible and invisible; God, according to the Manhood; And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of the one and the same Christ, Son, Lord, only begotten, to be acknowledged in two Father before all the ages, Light of Light, true God of true God, begotten not natures, inconfusedly, unchangeably, indivisibly, inseparably; made, of one substance (homoousion) with the Father, through whom all things were made; who for us men and for our salvation came down from the heavens, the distinction of natures being by no means taken away by the union, but and was made flesh of the Holy Spirit and the Virgin Mary, and became man, rather the property of each nature being preserved, and concurring in one and was crucified for us under Pontius Pilate, and suffered and was buried, Person and one Subsistence, not parted or divided into two persons, but one and rose again on the third day according to the Scriptures, and ascended into and the same Son, and only begotten God (monogene theon), the Word, the Lord the heavens, and sits on the right hand of the Father, and comes again with Jesus Christ; glory to judge the living and the dead, of whose kingdom there shall be no end; as the prophets from the beginning [have declared] concerning Him, and the And in the Holy Spirit, the Lord and the Life-giver, that proceeds from the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has Father,5 who with the Father and the Son is worshipped together and glorified handed down to us. together, who spoke through the prophets: In one holy Catholic and Apostolic Church: We acknowledge one baptism unto remission of sins. We look for a resurrec- This creed was named after the important pastor and writer of the fourth century, tion of the dead, and the life of the age to come.6 Athanasius (293-373), but it was probably written in the fifth or sixth century, long after the time of Athanasius. In this text the term ‘catholic’ refers to all those Christians who did not follow one of the important heresies of the ancient world; the Christian church was not yet divided between Protestant and Roman This creed is often called a definition, not a creed, because its focus is on defin- Catholic, nor between eastern and western churches. It has been used by many ing the relation between the two natures of Christ, not on confessing our entire Evangelical churches, though its didactic character makes it more suitable to a trinitarian Christian faith. It is included here because the Christian understand- classroom or personal use than to a worship service. ing of the Trinity is closely associated with the Christian understanding of Jesus, Whosoever will be saved, before all things it is necessary that he hold the the Christ, being both fully God and fully human. It was adopted by the Council catholic faith. Which faith except every one do keep whole and undefiled; with- of Chalcedon (also called the Fourth Ecumenical Council) in 451 AD. It has been out doubt he shall perish everlastingly. And the catholic faith is this: That we generally accepted by most Christians except those who belong to the Oriental worship one God in Trinity, and Trinity in Unity; Neither confounding the Per- Orthodox Churches. sons; nor dividing the Essence. For there is one Person of the Father; another We, then, following the holy Fathers, all with one consent, teach people to con- of the Son; and another of the Holy Ghost. But the Godhead of the Father, fess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty and also perfect in manhood; coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. truly God and truly man, of a reasonable [rational] soul and body; The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not 5 At this point the western churches later added the phrase ‘and the Son’ (filioque in Latin) to indicate that the Holy Spirit was sent out at Pentecost by both the Father and the Son and has three eternals; but one eternal. As also there are not three uncreated; nor similar relationships with the Father and the Son. three infinites, but one uncreated; and one infinite. So likewise the Father is 6 This text is taken from Documents of the Christian Church, second edition, selected and edited Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are by Henry Bettenson (Oxford University Press, 1963), 26. (English spelling and grammar mod- not three Almighties; but one Almighty. So the Father is God; the Son is God; ernized). and the Holy Ghost is God. And yet they are not three Gods; but one God. So Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church

likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet 3. We acknowledge for sacred canonical scriptures the books of the Holy Bible. not three Lords; but one Lord. For like as we are compelled by the Christian (Here follows the title of each, exactly conformable to our received canon, but verity; to acknowledge every Person by himself to be God and Lord; So are we which it is deemed, on that account, quite unnecessary to particularize.) forbidden by the catholic religion; to say, There are three Gods, or three Lords. 4. The books above-mentioned teach us: That there is one GOD, almighty, The Father is made of none; neither created, nor begotten. The Son is of the unbounded in wisdom, and infinite in goodness, and who, in His goodness, Father alone; not made, nor created; but begotten. The Holy Ghost is of the has made all things. For He created Adam after His own image and likeness. Father and of the Son; neither made, nor created, nor begotten; but proceed- But through the enmity of the Devil, and his own disobedience, Adam fell, sin ing. So there is one Father, not three Fathers; one Son, not three Sons; one entered into the world, and we became transgressors in and by Adam. Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after 5. That Christ had been promised to the fathers who received the law, to the another; none is greater, or less than another. But the whole three Persons are end that, knowing their sin by the law, and their unrighteousness and insuf- coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, ficiency, they might desire the coming of Christ to make satisfaction for their and the Trinity in Unity, is to be worshipped. He therefore that will be saved, sins, and to accomplish the law by Himself. let him thus think of the Trinity. 6. That at the time appointed of the Father, Christ was born—a time when Furthermore it is necessary to everlasting salvation; that he also believe faith- iniquity everywhere abounded, to make it manifest that it was not for the sake fully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we of any good in ourselves, for all were sinners, but that He, who is true, might believe and confess; that our Lord Jesus Christ, the Son of God, is God and display His grace and mercy towards us. Man; God, of the Essence of the Father; begotten before the worlds; and Man, 7. That Christ is our life, and truth, and peace, and righteousness—our shep- of the Essence of his Mother, born in the world. Perfect God; and perfect Man, herd and advocate, our sacrifice and priest, who died for the salvation of all of a reasonable soul and human flesh subsisting. Equal to the Father, as touch- who should believe, and rose again for their justification. ing his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by 8. And we also firmly believe, that there is no other mediator, or advocate with conversion of the Godhead into flesh; but by assumption of the Manhood by God the Father, but Jesus Christ. And as to the Virgin Mary, she was holy, God. One altogether; not by confusion of Essence; but by unity of Person. For humble, and full of grace; and this we also believe concerning all other saints, as the reasonable soul and flesh is one man; so God and Man is one Christ; namely, that they are waiting in heaven for the resurrection of their bodies at Who suffered for our salvation; descended into hell; rose again the third day the day of judgment. from the dead. He ascended into heaven, he sitteth on the right hand of the 9. We also believe, that, after this life, there are but two places—one for those God the Father Almighty, from whence he will come to judge the quick and that are saved, the other for the damned, which [two] we call paradise and the dead. At whose coming all men will rise again with their bodies; And shall hell, wholly denying that imaginary purgatory of Antichrist, invented in op- give account for their own works. And they that have done good shall go into position to the truth. life everlasting; and they that have done evil, into everlasting fire. This is the 10. Moreover, we have ever regarded all the inventions of men [in the affairs of catholic faith; which except a man believe truly and firmly, he cannot be saved. religion] as an unspeakable abomination before God; such as the festival days and vigils of saints, and what is called holy-water, the abstaining from flesh on certain days, and such like things, but above all, the masses. 11. We hold in abhorrence all human inventions, as proceeding from Anti- While the various medieval reform movements within Christianity often focused christ, which produce distress (Alluding probably to the voluntary penances on moral reforms and concerns regarding the sacraments, some of the many and mortification imposed by the Catholics on themselves), and are prejudicial movements desired to be clear that their reforms were based on classical Chris- to the liberty of the mind. tian doctrine. As an example we mention the Waldenses Confession of 1120. 12 We consider the Sacraments as signs of holy things, or as the visible em- It not only explicitly affirms the Apostles’ Creed; the fourteen articles of the blems of invisible blessings. We regard it as proper and even necessary that Waldenses appear to be a development of the twelve articles of the Apostolicum. believers use these symbols or visible forms when it can be done. Notwith- 1. We believe and firmly maintain all that is contained in the twelve articles of standing which, we maintain that believers may be saved without these signs, the symbol, commonly called the apostles’ creed, and we regard as heretical when they have neither place nor opportunity of observing them. whatever is inconsistent with the said twelve articles. 13. We acknowledge no sacraments [as of divine appointment] but baptism 2. We believe that there is one God—the Father, Son, and Holy Spirit. and the Lord’s supper. Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church

14. We honour the secular powers, with subjection, obedience, promptitude, things both visible and invisible. And in unity of this Godhead there be three and payment.7 Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost. Article II: Of the Word or Son of God, which was made very Man From the beginnings of Protestantism, the ancient and classical doctrine of the The Son, which is the Word of the Father, begotten from everlasting of the Trinity was affirmed and taught as a central theme of the Christian faith. This is Father, the very and eternal God, and of one substance with the Father, took seen in the several branches of Protestantism that developed from the time of the Man’s nature in the womb of the blessed Virgin, of her substance: so that two Reformation in the 16th century. There is overwhelming consensus regarding the whole and perfect Natures, that is to say, the Godhead and Manhood, were Trinity in the Protestant confessions. The following selections show that similar- joined together in one Person, never to be divided, whereof is one Christ, very ity among churches that had disagreements on questions regarding sacraments, God, and very Man; who truly suffered, was crucified, dead, and buried, to liturgy, and other church policies. reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men. This was and is the primary doctrinal standard of the Lutheran churches, written and officially accepted in 1530. This confession was written by Heinrich Bullinger in Switzerland in 1564 and 1] Our Churches, with common consent, do teach that the decree of the Coun- enjoyed widespread use in Protestant churches in Scotland, Hungary, Poland, cil of Nicaea concerning the Unity of the Divine Essence and concerning the and France, as well as Switzerland. It shows the extent to which the Protestant Three Persons, is true and to be believed without any doubting; 2] that is Reformers were conscious of carefully following the early Christian creeds to say, there is one Divine Essence which is called and which is God: eter- GOD IS ONE. We believe and teach that God is one in essence or nature, nal, without body, without parts, of infinite power, wisdom, and goodness, the subsisting in himself, all sufficient in himself, invisible, incorporeal, immense, Maker and Preserver of all things, visible and invisible; and 3] yet there are eternal, Creator of all things both visible and invisible, the greatest good, liv- three Persons, of the same essence and power, who also are coeternal, the ing, quickening and preserving all things, omnipotent and supremely wise, Father, the Son, and the Holy Ghost. And the term ‘person’ 4] they use as the kind and merciful, just and true. Truly we detest many gods because it is Fathers have used it, to signify, not a part or quality in another, but that which expressly written: ‘The Lord your God is one Lord’ (Deut.6:4). ‘I am the Lord subsists of itself. 5] They condemn all heresies which have sprung up against your God. You shall have no other gods before me’ (Ex. 20:2-3). ‘I am the Lord, this article, as the Manichaeans, who assumed two principles, one Good and and there is no other god besides me. Am I not the Lord, and there is no other the other Evil: also the Valentinians, Arians, Eunomians, Mohammedans, and God beside me? A righteous God and a Savior; there is none besides me’ ((Isa. all such. 6] They condemn also the Samosatenes, old and new, who, contend- 45:5, 21). ‘The Lord, the Lord, a God merciful and gracious, slow to anger, and ing that there is but one Person, sophistically and impiously argue that the abounding in steadfast love and faithfulness’ (Ex. 34:6). Word and the Holy Ghost are not distinct Persons, but that ‘Word’ signifies a spoken word, and ‘Spirit’ signifies motion created in things. GOD IS THREE. Notwithstanding we believe and teach that the same im- mense, one and indivisible God is in person inseparably and without confusion distinguished as Father, Son and Holy Spirit so, as the Father has begotten the Son from eternity, the Son is begotten by an ineffable generation, and the holy In 1562 the developing Church of England adopted its ‘Thirty Nine Articles’ Spirit truly proceeds from them both, and the same from eternity and is to be which became its standard teaching. Its first two articles summarized the themes worshipped with both. covered in the early statements of the church. Thus there are not three gods, but three persons, cosubstantial, coeternal, and Article I: Of Faith in the Holy Trinity coequal; distinct with respect to hypostases, and with respect to order, the one There is but one living and true God, everlasting, without body, parts, or pas- preceding the other yet without any inequality. For according to the nature sions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all or essence they are so joined together that they are one God, and the divine nature is common to the Father, Son and Holy Spirit. For Scripture has delivered to us a manifest distinction of persons, the angel 7 http://www.freechurch.org/resources/confessions/waldenses.htm. Viewed 8 November, 2013. saying, among other things, to the Blessed Virgin, ‘The Holy Spirit will come Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church

upon you, and the power of the Most High will overshadow you; therefore the Spirit was pleased to create all things visible and invisible from nothing in the child to be born will be called holy, the Son of God’ (Luke 1:35). And also in the acceptable time of his divine majesty, and according to his divine purpose pro- baptism of Christ a voice is heard from heaven concerning Christ, saying, ‘This vides, preserves, directs, and governs. And so concerning the divine being and is my beloved Son’ (Math. 3:17). The Holy Spirit also appeared in the form of substance as well as concerning the divine external acts, such as the creation, a dove (John 1:32). And when the Lord himself commanded the apostles to preservation, and direction of all things, we make no difference between the baptize, he commanded them to baptize ‘in the name of the Father, and the Father and the Son and the Holy Spirit. Son, and the Holy Spirit’ (Matt. 28:19). Elsewhere in the Gospel he said: ‘The 2. We believe and with the mouth confess that the second person in the Deity, Father will send the Holy Spirit in my name’ (John 14:26), and again he said: that is the eternal Son of God, our Lord Jesus Christ, was pleased to take on ‘When the Counselor comes, whom I shall send to you from the Father, even himself human nature in the body of the blessed Virgin Mary by the action of the Spirit of truth, who proceeds from the Father, he will bear witness to me,’ the Holy Spirit, so that dual nature divine and human in unity of person to etc. (John 15:26). In short, we receive the Apostles’ Creed because it delivers eternal indivisibility is united, one Christ, true God and true man, born of the to us the true faith. Virgin Mary, who for all human kind, truly suffered, was crucified, died, and HERESIES. Therefore we condemn the Jews and Mohammedans, and all those was buried in order that he might reconcile us with God the Father. And he who blaspheme that sacred and adorable Trinity. We also condemn all heresies was the redeeming sacrifice not only for original sin, but also for all other sins and heretics who teach that the Son and Holy Spirit are God in name only, that people commit. And this same Lord of ours, the divine Christ, descended and also that there is something created and subservient, or subordinate to into hell, and truly on the third day he rose from the dead for our justification. another in the Trinity, and that there is something unequal in it, a greater or a Afterward he ascended into heaven, sits on the right hand of God the Father, less, something corporeal or corporeally conceived, something different with reigning eternally and ruling over all creation. He justifies all who believe in respect to character or will, something mixed or solitary, as if the Son and him, he sanctifies them, sending into their heart the Holy Spirit, who would Holy Spirit were the affections and properties of one God the Father, as the rule, comfort, and revive them against the devil and the power of sin. And Monarchians, Novatians, Praxeas, Patripassians, Sabellius, Paul of Samosata, so he is the perfect mediator, advocate, and intercessor with God the Father, Aetius, Macedonius, Anthropomorphites, Arius, and such like, have thought. reconciler, redeemer, and Savior of his Church, which he gathers by the Holy Spirit, preserves, protects, and rules until completion of the number of the elect of God. Afterward that same Lord Christ will truly come again to judge the living and the dead in such manner as Christian faith and the Apostolic This confession has a slightly different character from some Reformation era teaching declare more widely. documents because it was accepted by a very wide range of churches and Chris- 3. We believe and confess that the Holy Spirit is the third person in the Deity, tians including the Hussite Ultraquists, the Unitas Fratrum (Unity of the Breth- from eternity coming from the Father and the Son, substantial and eternal, ren) which was a Protestant Church from eastern Bohemia dating from 1457, revealed as the Father’s love to the Son, and as the Son’s to the Father, as along with some Lutherans and Roman Catholics. This confession articulates power and goodness inconceivable. He is seen not only in the creation and the significant applications of the doctrine of the Trinity to the questions of the era: preservation of all things, but also especially in those works which he pleased the second article of the Creed is applied to justification by faith in a manner one to do from the beginning of the Church in the sons of God, working in them would expect from Lutherans and Calvinists while the third article of the Creed through the ministry of the word of God, through the sacraments and the living is applied to personal holiness and sanctification in a manner that looks forward faith to eternal salvation which is deposited in God’s elect in Lord Christ from to the Moravia Brethren, successors of the Unitas Fratrum, who later influenced the foundation of the world.8 John Wesley. This confession also includes both the preached Word and the Sac- raments as applications of the basic confession about the Holy Spirit in the man- ner which was distinctive of the Reformation. Because this confession is a century later than the first Reformation confessions Of the Holy Trinity, or the Differences of Person in Divinity but carefully repeats the same themes of the earlier Protestant confessions, it 1. We believe and confess, that the eternal God the Father is the first person of shows the tremendous extent to which the several branches of Protestantism the Deity, omnipotent and eternal, of unfathomable and inconceivable power, wisdom, justice, holiness, and goodness, who from eternity begat a Son, the substantial and perfect image of his being, and from whom as well as from 8 http://moravianarchives.org/wp-content/uploads/2012/01/Bohemian-Confession-1575.pdf. the Son comes the Holy Spirit, and who together with the Son and the Holy Viewed 8 November, 2013. Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church shared a highly developed doctrine of the Trinity which was regarded as founda- - The Son is eternally begotten of the Father. tional to the Christian faith. - The Holy Spirit proceeds from the Father and the Son. God and the Holy Trinity - All three are infinite, without beginning, and are therefore only one God, Who The Lord our God is the one and only living and true God; Whose subsistence is not to be divided in nature and being, but distinguished by several peculiar is in and of Himself relative properties, and also their personal relations. - Who is infinite in being and perfection; Whose essence cannot be compre- - This doctrine of the Trinity is the foundation of all our communion with God, hended by any but Himself; and our comfortable dependence on Him. - Who is a most pure spirit, invisible, without body, parts, or passions - Who only has immortality - Who dwells in the light which no man can approach, Who is immutable, im- A striking characteristic of the global evangelical missions movement of the 20th mense, eternal, incomprehensible, almighty, in every way infinite, most holy, and 21st centuries has been the serious thinking about the doctrine of the Trinity most wise, most free, most absolute; which both builds on the classical statements and then understands the calling - Who works all things according to the counsel of His own immutable and of Christians and of the church in light of Trinitarian doctrine. We include two most righteous will, for His own glory; examples, from Amsterdam 2000 and Capetown 2012. - Who is most loving, gracious, merciful, longsuffering, and abundant in good- ness and truth; - Who forgives iniquity, transgression, and sin; 1. God - Who is the rewarder of those who diligently seek Him; The God of whom this Declaration speaks is the self-revealed Creator, Uphold- - and Who, at the same time, is most just and terrible in His judgements, hat- er, Governor and Lord of the universe. This God is eternal in his self-existence ing all sin and Who will by no means clear the guilty. and unchanging in his holy love, goodness, justice, wisdom, and faithfulness to his promises. God in his own being is a community of three coequal and coeter- God, having all life, glory, goodness, blessedness, in and from Himself, is nal persons, who are revealed to us in the Bible as the Father, the Son, and the unique in being all- sufficient, both in Himself and to Himself, not standing Holy Spirit. Together they are involved in an unvarying cooperative pattern in in need of any creature which He has made, nor deriving any glory from such. all God’s relationships to and within this world. God is Lord of history, where - On the contrary, it is God Who manifests His own glory in them, through he blesses his own people, overcomes and judges human and angelic rebels them, to them and upon them. He is the only fountain of all being; from Whom, against his rule, and will finally renew the whole created order. through Whom, and to Whom all things exist and move. 2. Jesus Christ - He has completely sovereign dominion over all creatures, to do through them, for them, or to them whatever He pleases. The Declaration takes the view of Jesus that the canonical New Testament sets forth and the historic Christian creeds and confessions attest. He was, - In His sight all things are open and manifest; His knowledge is infinite, infal- and is, the second person of the triune Godhead, now and forever incarnate. lible, and not dependent on the creature. He was virgin-born, lived a life of perfect godliness, died on the cross as the - Therefore, nothing is for Him contingent or uncertain. substitutionary sacrifice for our sins, was raised bodily from the dead, as- - He is most holy in all His counsels, in all His works, and in all His commands. cended into heaven, reigns now over the universe and will personally return - To Him is due from angels and men whatever worship, service, or obedience, for judgment and the renewal of all things. As the God-man, once crucified, they owe as creatures to the Creator, and whatever else He is pleased to re- now enthroned, he is the Lord and Savior who in love fulfills towards us the quire from them. threefold mediational ministry of prophet, priest and king. His title, ‘Christ,’ proclaims him the anointed servant of God who fulfills all the Messianic hopes In this divine and infinite Being there are three subsistences, the Father, the of the canonical Old Testament. Word or Son, and the Holy Spirit. All are one in substance, power, and eternity; each having the whole divine essence, yet this essence being undivided. 3. Holy Spirit The Father was not derived from any other being; He was neither brought into Shown by the words of Jesus to be the third divine person, whose name, ‘Spir- being by, nor did He issue from any other being. it,’ pictures the energy of breath and wind, the Holy Spirit is the dynamic Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church

personal presence of the Trinity in the processes of the created world, in the Article 5. We love God the Holy Spirit communication of divine truth, in the attesting of Jesus Christ, in the new We love the Holy Spirit within the unity of the Trinity, along with God the creation through him of believers and of the church, and in ongoing fellowship Father and God the Son. He is the missionary Spirit sent by the missionary and service. The fullness of the ministry of the Holy Spirit in relation to the Father and the missionary Son, breathing life and power into God’s missionary knowledge of Christ and the enjoyment of new life in him dates from the Pen- Church. We love and pray for the presence of the Holy Spirit because without tecostal outpouring recorded in Acts 2. As the divine inspirer and interpreter the witness of the Spirit to Christ, our own witness is futile. Without the con- of the Bible, the Spirit empowers God’s people to set forth accurate, searching, victing work of the Spirit, our preaching is in vain. Without the gifts, guidance life-transforming presentations of the gospel of Jesus Christ, and makes their and power of the Spirit, our mission is mere human effort. And without the communication a fruitful means of grace to their hearers. The New Testament fruit of the Spirit, our unattractive lives cannot reflect the beauty of the gospel. shows us the supernatural power of the Spirit working miracles, signs and wonders, bestowing gifts of many kinds, and overcoming the power of Satan in human lives for the advancement of the gospel. Christians agree that the power of the Holy Spirit is vitally necessary for evangelism and that openness Though some early Mennonite confessions, such as the Schleitheim Confession 9 to his ministry should mark all believers. of 1527, did not discuss the Trinity at length, this gap has been very competently addressed in recent times. As an example we include the version of the Confes- sion of Faith of the Canadian Mennonite Brethren Church (2004). This newest main document of the global missions movement, released at the We believe in the one, true, living God, Creator of heaven and earth. God is Third Lausanne Congress on World Evangelisation in October 2010, also displays almighty in power, perfect in wisdom, righteous in judgment, overflowing in a developed doctrine of the Trinity which builds on the statements of the early steadfast love. God is the Sovereign who rules over all things visible and in- church. Not surprisingly, the practical application of the Trinitarian understand- visible, the Shepherd who rescues the lost and helpless. God is a refuge and ing of God is primarily related to world missions. fortress for those in need. God is a consuming fire, perfect in holiness, yet slow Article 3. We love God the Father to anger and abounding in tender mercy. God comforts like a loving mother, trains and disciplines like a caring father, and persists in covenant love like Through Jesus Christ, God’s Son,—and through him alone as the way, the a faithful husband. We confess God as eternal Father, Son, and Holy Spirit. truth and the life—we come to know and love God as Father. As the Holy Spirit testifies with our spirit that we are God’s children, so we cry the words Jesus God the Father prayed, ‘Abba, Father’, and we pray the prayer Jesus taught, ‘Our Father’. Our God the Father is the source of all life. In Him we live and move and have our love for Jesus, proved by obeying him, is met by the Father’s love for us as the being. The Father seeks those who will worship Him in spirit and in truth, and Father and the Son make their home in us, in mutual giving and receiving of hears the prayers of all who call on Him. In the fullness of time, the Father love. This intimate relationship has deep biblical foundations. sent the Son for the salvation of the world. Through Jesus Christ the Father Article 4. We love God the Son adopts all who respond in faith to the gospel, forgiving those who repent of their sin and entering into a new covenant with them. God gives the Counselor, God commanded Israel to love the LORD God with exclusive loyalty. Likewise the Holy Spirit, to all His children. God’s creative and redemptive love sustains for us, loving the Lord Jesus Christ means that we steadfastly affirm that he this world until the end of the age. alone is Saviour, Lord and God. The Bible teaches that Jesus performs the same sovereign actions as God alone. Christ is Creator of the universe, Ruler God the Son of history, Judge of all nations and Saviour of all who turn to God. He shares The Son, through whom all things were created and who holds all things to- the identity of God in the divine equality and unity of Father, Son and Holy gether, is the image of the invisible God. Conceived by the Holy Spirit and born Spirit. Just as God called Israel to love him in covenantal faith, obedience and of the virgin Mary, Jesus took on human nature to redeem this fallen world. servant-witness, we affirm our love for Jesus Christ by trusting in him, obeying He revealed the fullness of God through his obedient and sinless life. Through him, and making him known. word and deed Jesus proclaimed the reign of God, bringing good news to the poor, release to the captives, and recovery of sight to the blind. Christ tri- umphed over sin through His death and resurrection, and was exalted as Lord 9 http://www.christianitytoday.com/ct/2000/augustweb-only/13.0.html?start=6. Viewed 9 No- of creation and the church. The Savior of the world invites all to be reconciled vember, 2013. to God, offering peace to those far and near, and calling them to follow Him in Thomas K. Johnson Appendix: The Trinity in the Bible and Selected Creeds of the Church

the way of the cross. Until the Lord Jesus returns in glory, He intercedes for as heretical the traditions of the other side on the subject of the procession believers, acts as their advocate, and calls them to be His witnesses. of the Holy Spirit; God the Holy Spirit the divinity and hypostatic identity of the Holy Spirit, which is a received The Holy Spirit, the Counselor, is the creative power, presence and wisdom of dogma of our Churches, and the manner of the Spirit’s origin, which still God. The Spirit convicts people of sin, gives them new life, and guides them into all truth. By the Spirit believers are baptized into one body. The indwell- awaits full and final ecumenical resolution; ing Spirit testifies that they are God’s children, distributes gifts for ministry, empowers for witness, and produces the fruit of righteousness. As Comforter, the theological issues of the origin of the Holy Spirit from the ecclesio- the Holy Spirit helps God’s children in their weakness, intercedes for them logical issues of primacy and doctrinal authority in the Church, even as we according to God’s will and assures them of eternal life. 10 pursue both questions seriously together; - sideration to the status of later councils held in both our Churches after those seven generally received as ecumenical. - One of the continuing discussions between the Orthodox and Roman Catholic ble dogmatic value of the Creed of 381, use the original Greek text alone in churches has been whether or not the filioque clause should be included in the making translations of that Creed for catechetical and liturgical use. Nicene-Constantinopolitan Creed of 381. Evangelicals and Protestants have gen- erally followed the western or Roman Catholic version of this creed, though not with 100% consistency. Evangelical teachers should take note of this selection particular the statements made by Pope Paul VI, declare that the condem- from the North American Orthodox-Catholic Consul tation, 2003. nation made at the Second Council of Lyons (1274) of those ‘who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son’ We are aware that the problem of the theology of the Filioque, and its use in the Creed, is not simply an issue between the Catholic and Orthodox commun- is no longer applicable. ions. Many Protestant Churches, too, drawing on the theological legacy of the We offer these recommendations to our Churches in the conviction, based on Medieval West, consider the term to represent an integral part of the orthodox our own intense study and discussion, that our traditions’ different ways of Christian confession. Although dialogue among a number of these Churches understanding the procession of the Holy Spirit need no longer divide us. We and the Orthodox communion has already touched on the issue, any future believe, rather, that our profession of the ancient Creed of Constantinople must resolution of the disagreement between East and West on the origin of the be allowed to become, by our uniform practice and our new attempts at mutual Spirit must involve all those communities that profess the Creed of 381 as a understanding, the basis for a more conscious unity in the one faith that all standard of faith. Aware of its limitations, our Consultation nonetheless makes theology simply seeks to clarify and to deepen. Although our expression of the following theological and practical recommen dations to the members and the truth God reveals about his own Being must always remain limited by the the bishops of our own Churches: boundaries of human understanding and human words, we believe that it is the very ‘Spirit of truth,’ whom Jesus breathes upon his Church, who remains with cerning the origin and person of the Holy Spirit, drawing on the Holy Scrip- us still, to ‘guide us into all truth’ (John 16.13). We pray that our Churches’ tures and on the full riches of the theological traditions of both our Church- es, and to looking for constructive ways of expressing what is central to our understanding of this Spirit may no longer be a scandal to us, or an obstacle to faith on this difficult issue; unity in Christ, but that the one truth towards which he guides us may truly be ‘a bond of peace’ (Eph 4.3), for us and for all Christians.11 ability to make definitive assertions about the inner life of God; come about in recent decades, Orthodox and Catholics refrain from labeling 11 http://www.usccb.org/beliefs-and-teachings/ecumenical-and-interreligious/ecumenical/or- thodox/filioque-church-dividing-issue-english.cfm. Viewed 14 November 2013.

10 http://www.mbconf.ca/resource/File/PDFs/Confession_of_Faith_v.1.pdf. Viewed 8 Novem- ber, 2013. ERT (2014) 38:2, 186-192 Book Reviews

abandoning the humility and diligence of restore a balance which he argues has Books Reviewed the servant. The discussion is stimulat- been lost. ing and well supported. The chapter on Reviewed by Raymond J. Laird Reviewed by Roger E. Hedlund On the technical side, the book is laid the development of Christian friendship Brian Edgar Jeffrey P. Greenman and George out well, with a clear and informative which explores the growth of the tradi- God is Friendship: A Theology of Kalantzis (eds.) Contents page, good endnotes, a bibliog- tion from the fourth century focuses on raphy with over a hundred entries, and a Spirituality, Community, and Society Life In The Spirit: Spiritual Formation seven elements of that journey, arranged In Theological Perspective useful index. Those who may want to dip Reviewed by Robert K. Langat by Edgar as steps for guidance. This into specific issues will find this book Simon Chan Reviewed by Roger E. Hedlund includes a discussion of dangers to be very friendly. avoided. Here Edgar makes the point Spiritual Theology: A Systematic Study Mark Shaw This reviewer is most thankful that early of the Christian Life Global Awakening: How 20th-Century that there is little difference in the bibli- cal usage between deliberately willed in his Christian experience in the late Revivals Triggered a Christian 1950s he purchased for the princely sum Revolution love (caritas/agape) to be shown to all in- cluding our enemies, and the friendship of eight shillings and sixpence the de- love (philia/amicitia) for our relationship lightful devotional study by F. B. Meyer, with God and friends. Abraham: Friend of God. It left a lasting Book Reviews impression and stirred an earnest desire Part 3 discusses the church and is noth- to pursue the Divine friendship. I find it ERT (2014) 38:2, 186-187 perhaps the most challenging section ing short of penetrating. It reveals what stirring that a book of excellent quality of the book for the church, not that the has been lost and how recovery might on this vital topic should appear at a other sections are without their calls to occur. In relation to ministry, Edgar time when society is growing more consider and reform. sees reconciliation through the Cross of secular-minded and the church is strug- It is helpful to be alerted to the meth- Christ as God’s offer of friendship, a note gling with the problem of relevance. odology used in this study. Reflections needing to be struck more frequently Edgar’s study, so clearly expressed, is from historical, philosophical, ethical, in proclamation. For those in leader- worthy of being on the ‘must read’ list of ship there is much here on Ministry for ontological, and theological viewpoints every Christian. are brought into play, thus making this careful and prayerful consideration. This applies especially to styles of leadership. work one which asks hard questions as well as revealing important truths and As suggested above, whilst the earlier ERT (2014) 38:2, 187-190 Reviewed by Raymond J. Laird Th.D., Centre principles by which to live. The range sections of this study have much to for Early Christian Studies, Brisbane Australia of source material brought to bear is teach and challenge, it is the fourth part on ‘Friendship and the Public Professor Brian Edgar has produced therefore quite extensive with Aristotle, Cicero, Soren Kierkegaard from phi- Good’ which held the greater interest a thorough study of a biblical theme for this reviewer. After an examination which, as he points out, has been sadly losophy, Ambrose of Milan, Anselm of Canterbury, Aelred of Rievaulx, a 12th of the theology of public friendship, the neglected in the preaching, teaching chapter on ‘Mission: Friendship and the and literature of the Christian church in century monk, Benedict of Nursia, the scholastic theologian Thomas Aquinas, Scattered Church’ strikes a note that our time. Against the background of the Edgar claims needs to be adopted in a Reviewed by Robert K. Langat, Kenya John Calvin, John Wesley, Ralph Waldo diminishing intimacy of the Facebook church culture which emphasises the Highlands Bible College, Kenya. (edited Emerson, T.S. Eliot, and Catherine friendship of our digitalised culture, Gathered Church almost to the exclusion by Stephen Chang, Torch Trinity Graduate Booth, to mention just a few. Edgar Edgar presents a perceptive picture of the former. As a result, church mem- School of Theology, Seoul, Korea) introduces an amazing gallery of voices of God’s plan for friendship in all the bers have little time to be in the world— Reprinted from ERT Vol 29 No 3 past and present with which to engage. relationships of life. Foremost in his without being of it—except for their July 2005, 286-8 discussion is the divine-human aspect, Edgar’s balance is to be applauded. work situations. A serious by-product on the private personal level and in the For example, standing firmly in biblical is the loss of the sense of vocation, the Within evangelical churches we are corporate experience of the church. revelation, he asks his readers to move call to be in those places as Christ’s familiar with the term ‘spirituality’, for He does not stop there, moving on to from the mentality of servanthood to the ambassadors, offering friendship. Again, we often hear Christians and pastors explore friendship in the public sphere, intimacy of friendship with God without Edgar does not overbalance; he wants to talk about growing spiritually. Yet this Book Reviews Book Reviews term is regularly used without definition. differently by individual Christians. other, and help highlight and preserve on various understandings of God and Simon Chan has described and given Then, those different spiritual theologies aspects of the totality of Christian life humanity. Augustine’s understanding of various definitions of spirituality in rela- affect the understanding of Christian life and belief that would be otherwise lost. human nature was narrow. He under- tion to different theological positions. In and the resultant behaviour. Recognizing the existence of different stood man as completely dead, unable to the first part of his book, he describes Chan points out that different types spiritualities is not to say one is better act. The Greek fathers understood man the theological principles of spirituality of spirituality appeal to Christians of than the other. as having the freedom to act. The focus while in the second part, he describes different temperaments. Accordingly to Chan outlines the criteria for determin- of their prayer was to seek the right way how spirituality is practised or lived Chan, Anglo people prefer a Cistercian ing the adequacy of different spirituali- of action. out by the advocates of those spiritual and Augustinian monastic spirituality ties as comprehensiveness, coherence Chan has expounded the terms justifi- theologies. In particular, he mentions over the more austere Carmelite and and evocability. What is central to cation, sanctification and glorification prayer as a practice in connection with Carthusian versions. However, we might spirituality according to Chan is what as understood by various traditions of doctrines of the church. question whether that is as universally an individual perceives as the reality. In Christendom in relationship to salvation. Although the term ‘spirituality’ is so true as he implies. He concedes that a other words, the knowledge of reality He sees salvation as a process of growth frequently used, it is understood dif- melancholic personality prefers a more determines the spirituality in one’s life. of Christian virtues towards closer uni- ferently amongst Christian people and contemplative type of spirituality. Chan thinks that a theology which is fication with God. The more a Christian is perfected in love, the greater his/ churches. For example, it has been used However, it does seem that various faithful to God’s revelation is essential her identity with the church. For him by various groups to describe socio- temperaments are attracted to different to the development of adequate Chris- sainthood is perfected in communion cultural movements and the interest types of spiritual theologies. Hence he tian spirituality. One way of doing this is with others and not in isolation. Thus of the groups using it. The reason why argues that there is no single type of by exploring the different parts of God’s the term is selected to describe their nature in the scriptures. He gives exam- the purpose of spiritual formation is to spirituality which satisfies everyone. He enable one to live responsibly with the social activities is that it is perceived by views diverse Christian spiritualities as ples of the parts as God of suffering, jus- many as a respectable word. For others, tice and so on. The Trinity distinguishes community into which one is baptized. gifts to the church, and sees different The visible church then becomes crucial spirituality would be understood as com- gifts described by Paul as fitting differ- the Christian concept or deity from other mitment. But for the Christian, the term monotheistic concepts. for understanding spiritual life which ent personalities. Thus, the exercise of is patterned after and sustained by the is understood in terms of the personal gifts such as leadership, hospitality and According to Chan, sin and human relationship with God. Trinity. This understanding is least de- teaching applies to different personality nature must be understood in terms veloped within the evangelical churches. Before the Enlightenment or the age of types. of relationality because human acts He argues that the problem of ecclesiol- reason, theology had no divisions such The idea of being conformed to the are not done in isolation. He gives a ogy is serious in the West, and in Asia, it as dogmatic, spiritual, biblical and so image of Christ does not mean that all lengthy discussion on Catholic views is catastrophic. on. Theology itself was considered a of sin—the first of which is ontological Christians will be alike, but that Christ- He points out what has become the spiritual exercise. So spiritual theology rather than relational, in which sin is a likeness has to do with the development stumbling block for the church growth is defined as that part of theology which kind of pollution rather than an attitude. of virtues which occur in an individual movement in Asia and in Africa. The comes from the truth of divine revela- Secondly, sin is located in the will rather personality. Conformity to Christ does problem is that the evangelical church- tion and the religious experience of an than in the heart. Chan therefore clearly not mean one has to be like a Mzungu es, and others produced and patterned individual person; spirituality directs the distinguishes between the Catholic (European) or Muhindi (Indian) or after their kind, have perpetuated growth and development of the person’s view of conversion and the Protestant African or an Arab—each Christian has the deep divisions found in western life with God from beginning to end. to live out their spirituality according view. Catholicism views the heart as a Protestantism. I agree with Chan that Chan concentrates on this branch of the- to their individual make-up, nature and garden overgrown with weeds which their continued presence serves as the ology. He points out that the knowledge gifts. The sanguine may have no less need to be uprooted and which needs to major stumbling block to Christian wit- of God’s nature and person determines love than a melancholy, but each one be cultivated to create a perfect garden. ness, not only in Asia but in Africa as the character of Christian spirituality. If expresses the virtue differently. This is Protestantism on the other hand views well. The more serious defect is found a Christian perceives God as an authori- a very significant understanding of the the heart as a wilderness which needs in the nondenominational agencies that tarian ‘policeman’, he/she will abide by concept of Christ-likeness which every radical transformation before beginning produce churches without any sense of the rules. Therefore there are various Christian ought to appreciate. Chan cultivation. history and tradition. The problem in spiritualities based on various under- thinks these spiritualities, though ex- Chan has pointed out why various these churches has become even worse standings of God which are expressed pressed differently, do complement each spiritualities have been developed, based because they have become hostage to Book Reviews Book Reviews the ‘dependency syndrome’. recent discovery for Protestants. The with Christ maintains the distinction seminary system, more recently spiritual Chan describes the nature of the visible internet is not a good guide. The pursuit between us and God…. God does not mentoring has come to fill a niche in church as a family in which all members of Christ-likeness has been the central absorb us into the divine by this union, Protestant evangelical theological experience their identity and belong- concern of the Christian tradition from nor does he blend believers into an training. An entire chapter is devoted to ing. Further, the church is not called to the very beginning, and a vast literature undifferentiated sameness with each the implications for theological educa- model itself after the modern societies, exists. [Gordon Fee compressed a thou- other’ (109). tion. Spiritual formation is for all the but to be counter-cultural, posing chal- sand pages of dissertation into a nine That distinction is especially important people of God. Churches and theological lenges to society. The sacraments serve page essay.] for developing a Christian spirituality institutions tend to have a strained re- as remainders of the eschatological com- Life in the Spirit is an outcome of the in South Asia. The Incarnation has par- lationship. Most churches, according to munity and the journey of a suffering 2009 Wheaton Theology Conference ticular significance in Owen’s theology. Linda Cannell, seem to feel they can do community. Celebration of the com- convened by Wheaton College to focus ‘Christians, because they embrace Jesus, well without theological schools (249). munity is embodied in worship which on perceptions of spiritual formation es- cannot avoid looking at his example Perhaps. But theological education is is the central focus of the Christian pecially in the contemporary Protestant to follow what he did’ (110). In their not confined to theological institutions. community. evangelical community. Essays in this quest for true religion, states Bruce The local congregation itself can be the nexus both for theological education and However, identifying yourself with the collection address biblical, theological Hindmarsh, the early evangelical move- for spiritual formation for all followers Christian community does not mean and historical roots of Christian spiritual ment can be seen as a dynamic school of Christ. that one loses one’s distinctiveness. He formation. of Christian spirituality in Protestant Every essay in this excellent collection argues instead that individuals must In a pungent essay on ‘Spiritual Forma- Christianity and the church universal is a worthwhile contribution. There cultivate the life of solitude and feed tion as a Natural Part of Salvation’, Dal- (117). is, however, a lacuna: I searched in themselves through the word and prayer, las Willard laments the fallout of ‘get- Spiritual formation requires spiritual vain for information about some of the rather than depending on community for ting saved’ terminology which produces discipline. Christopher Hall explains the authors. A list of contributors identify- spiritual support. Interdependency is an understanding of salvation ‘that disciplined practice of lectio divina, a ing something of the qualifications needed for spiritual development in the poses almost insurmountable barriers to method of meditative reading, listen- and achievements of each would have community of believers. transformation of professing Christians ing, absorbing Scripture so that it been appreciated. The editors of this into Christlikeness’ (45). An over-em- touches both mind and heart, leading to important volume serve at Wheaton Col- phasis on justification leads to neglect deeper transformation into the image of ERT (2014) 38:2, 190-191 lege, Wheaton, Illinois, USA, Jeffrey P. of regeneration and sanctification, and Christ (144).’Lectio divina is a spiritual Greenman as associate dean of biblical churches are flooded with nominal ‘non- discipline practiced with the specific goal of reading Christ into the heart…. and theological studies and professor of discipled’ Christians (59). Nevertheless, Christian ethics, and George Kalantzis Willard finds hope because churches as of shaping our thinking and behavior to the life of Christ’ (158). The helpful as associate professor of theology. This well as theological seminaries are filled book is essential for spiritual directors with people hungering for spiritual vital- role of a spiritual advisor or mentor is put forward by Susan Phillips. Evalua- and will be helpful for theological educa- ity which is found in companionship with tors of various disciplines and traditions Christ (60). tion of contemporary modes of worship is offered by Cherith Fee Nordling, and as well as for all Christians concerned How to get beyond mere ‘Bible study’ to David P. Gushee reflects on the essential for soul care and spiritual formation. a place of being transformed by the Word link between spiritual formation and of God? Lawrence S. Cunningham points Christian ethics. Reviewed by Roger E. Hedlund, PhD. to recent writings by evangelicals such Readers in India will appreciate the (originally appeared Dharma Deepike, as Simon Chan, Rodney Clapp, and Evan recognition of Mother Teresa as one Jan-June 2011, 76-77; used with B. Howard as well as to great classics of who, more than any other, saw the face permission) Catholic spirituality rooted in Christ and in Scripture. Kelly M. Kapic unpacks the of Jesus in every suffering and needy A quick glance at the internet informs insights of Puritanism as found in John person (221). Sanctification finds ex- me that spiritual formation has to do Owen’s theology of Christian spirituality pression in ministries of compassion and with the growth and development of from which Kapic expounds ‘Evangelical social justice. the whole person, and that this is a Holiness’ as union with Christ. ‘Union Long an integral part of the Catholic Book Reviews

ERT (2014) 38:2, 192 than Edwards who was participant in the Great Awakening of the eighteenth century. To this theological and his- torical platform, the author applies the sociological insights of Anthony Wallace [an American anthropologist well-known for his studies of revitalization move- ments] to construct. a theory of revival. This, in, my estimation, is the distinctive contribution of this book. Reviewed by Roger E. Hedlund The tools of history, theology and sociol- (abbreviated from Dharma Deepika, Jan- ogy are combined in order to rethink the June 2011, 88f; used with permission) meaning of revival. Shaw defines global revivals as ‘charismatic people move- Despite its decline in the West, Christi- ments that to change their world by anity has made a global comeback due translating Christian truth and transfer- to dramatic growth in Africa, Asia and ring power’ (198). Whether in Africa, Latin America. Numerous publications Asia, Latin America or the North At- have appeared, exploring the origins lantic, Christian revivals are character- and development of a vast assortment ized by evangelical conversion and are of new Christian movements constitut- personally and socially liberating lead- ing the most recent phase of Christian ing to evangelical activism and a variety history. In Global Awakening Mark Shaw of social, religious, cultural and political reconstructs this new World Christianity expressions. The imprint of Jonathan Ed- of the 20th-century as a story of ‘indig- wards is seen throughout. Revival is not enous movements of translated Christi- a cure-all. Shaw's conclusion is neither anity’ which start ‘from below’ and are theocracy nor a secular utopia but rather fuelled by global spiritual awakening. the affirmation of a world of increasing Shaw's approach is through a series of religious plurality and religious freedom case, studies documenting his thesis in which Christian revivals flourish that global revivals ‘are at the heart of. Well-written in readable language and the global resurgence of Christianity’ carefully documented, Global Awaken- (12). The narrative begins with Korea, ing will be appreciated by laity as well and then travels on to Nigeria, India, as by scholars and is highly suitable for East Africa, North America, Ghana and the college and university classroom as China. well as for study groups throughout the Someone once said that the history of Christian community worldwide. The au- revival needed to be re-written, and thor of this impressive volume is direc- that is precisely what Shaw has done. tor of the World Christianity programme Acknowledging the work of J. Edwin Orr at Africa International University in and Richard Lovelace in the twentieth Nairobi, Kenya. Mark Shaw and his wife century, Shaw draws heavily upon the Lois reside in Kenya where they have earlier theological observations of Jona- lived and worked for twenty-five years. ABSTRACTS/INDEXING This journal is abstracted in Religious and Theological Abstracts, 121 South College Street (P.O. Box 215), Myerstown, PA 17067, USA, and in the Christian Periodical Index, P.O. Box 4, Cedarville, OH 45314, USA. It is also indexed in the ATLA Religion Database, published by the American Theological Library Association, 300 S. Wacker Dr., Suite 2100, Chicago, IL 60606 USA, E-mail: [email protected], Web: www.atla.com/ MICROFORM This journal is available on Microform from UMI, 300 North Zeeb Road, P.O. Box 1346, Ann Arbor, MI 48106-1346, USA. Phone: (313)761-4700 Subscriptions 2014 *Sterling rates do not apply to USA and Canada subscriptions. Please see below for further information.

Institutions and Libraries Individuals Period UK Elsewhere UK Elsewhere Overseas* Overseas*

One Year: hard copy £69.00 £75.00 £45.00 £49.00 electronic version £69.00 £75.00 £45.00 £49.00 joint subscription £82.00 £89.00 £53.00 £57.00 Two/Three Years, per year hard copy £62.00 £67.00 £40.00 £43.00 electronic version £62.00 £67.00 £40.00 £43.00 joint subscription £75.00 £80.00 £49.00 £53.00

All USA and Canada subscriptions to: EBSCO Subscription Services, P.O. Box 1493, Birmingham, AL 35201-1943, USA All UK and International subscriptions to: Paternoster Periodicals, c/o AlphaGraphics, 6 Angel Row, Nottingham NG1 6HL UK Tel: UK 0800 597 5980; Fax: 0115 852 3601 Tel Overseas: +44 (0)115 852 3614; Fax +44 (0)115 852 3601 Email [email protected] Subscriptions can be ordered online at: www.paternosterperiodicals.co.uk (Non USA and Canada subscriptions only) Special Offer All orders placed via our websites will receive a 5% discount off the total price. Rates displayed on the websites will reflect this discount Important Note to all Postal Subscribers When contacting our Subscription Office in Nottingham for any reason always quote your Subscription Reference Number.

Photocopying Licensing No part of the material in this journal may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, record- ing or otherwise without the prior permission of Paternoster Periodicals, except where a licence is held to make photocopies. Applications for such licences should be made to the Copyright Licensing Agency Ltd, 90 Paternoster, Authenticmedia Limited, 52 Presley Way, Crownhill, Tottenham Court Road, London W1P 9HE. Milton Keynes, MK8 0ES It is illegal to take multiple copies of copyright material.