Does the Doctrine of the Trinity Hold the Key to a Christian Theology of Religions? An Evaluation of Three Recent Proposals Keith E. Johnson

Keith E. Johnson is a Ph.D. can- Introduction Similarly, didate in Christian theology at Duke A remarkable revival of Trinitarian the- University. Keith also serves as the I believe that the Trinitarian doc- ology emerged in the twentieth century. trine of God facilitates an authen- Director of Theological Education for Karl Rahner, on the Catholic side, and Karl tically Christian response to the world religions because it takes the the U.S. Campus Ministry of Campus Barth, on the Protestant side, played key particularities of history seriously Crusade for Christ where he oversees roles in the “ecumenical rediscovery” of as well as the universality of God’s 1 the theological training of two thousand the Trinity. In addition to rethinking ele- action. This is so because the doc- full-time campus ministers. His disserta- trine seeks to affirm that God has ments of this central doctrine (e.g., nature disclosed himself unreservedly and tion research draws together two of his of divine personhood, Filioque, etc.), this irreversibly in the contingencies and central interests (the doctrine of the resurgence of interest in the Trinity has particularity of the person Jesus. But Trinity and the contemporary challenge within Trinitarian thinking, we are provided the impetus for a fresh examina- also able to affirm, in the action of of religious pluralism) by examining the tion of other aspects of Christian theology the third person, that God is con- constitutive role of Trinitarian theology in and practice from a Trinitarian standpoint stantly revealing himself through the Christian theology of religions. history by means of the Holy Spirit. including divine revelation, human . . . Such a Trinitarian orientation personhood, worship, ecclesiology, mis- thereby facilitates an openness to the world religions, for the activity sions, marriage, ethics, societal relations, of the Spirit cannot be confined to 2 6 and even political theory. Theologians Christianity. of every stripe are attempting to relate Finally, Trinitarian doctrine to a wide variety of 3 contemporary issues. It is impossible to believe in the Trin- In this context, several Christian theo- ity instead of the distinctive claims of all other religions. If Trinity is real, logians have suggested that the doctrine then many of these specific religious of the Trinity holds the key to a Christian claims and ends must be real also. 4 theology of religions. According to one . . . The Trinity is a map that finds room for, indeed requires, concrete 7 theologian, truth in other religions. God has something to do with the fact that a diversity of independent The purpose of this essay is to evaluate ways of salvation appears in the the claim that the doctrine of the Trinity history of the world. This diversity offers the basis for a positive appraisal reflects the diversity or plurality 8 within the divine life itself, of which of non-Christian religions. To this end, the Christian doctrine of the Trinity I will critically examine the Trinitarian provides an account. The mystery of doctrine in three recent proposals in the the Trinity is for Christians the ulti- 5 9 mate foundation for pluralism. Christian theology of religions: Amos 24 18 Yong’s pneumatological theology of reli- tants and Catholics). I will attempt to 10 gions, Mark Heim’s Trinitarian theology demonstrate that these three proposals 11 of religious ends and Jacques Dupuis’s ultimately fail to satisfy the “classical con- Christian theology of religious plural- cerns” of the Augustinian tradition and 12 ism. Several factors shaped my selec- that this reality undermines the claim that tion of these theologians. First, I wanted the Trinity represents the key to a new to limit my investigation to proposals understanding of religious diversity. First, in which Trinitarian doctrine plays an I will outline the proposals of Yong, Heim, 13 explicit role. Second, I wanted to focus and Dupuis paying special attention to upon proposals that intend to affirm the role of Trinitarian doctrine. Next, I historic Trinitarian orthodoxy. Finally, will evaluate the Trinitarian “grammar” I wanted to select proposals that would they each employ from an Augustinian provide a representative cross-section of perspective. I will close by reflecting on the kind of appeal to Trinitarian doctrine the implications of my investigation for one encounters in the Christian theology contemporary Trinitarian theology. 14 of religions. Amos Yong has suggested that the Three Recent Proposals adequacy of his proposal should be evalu- The Christian theology of religions ated with respect to three criteria: “The (which should be distinguished from trinitarianism to be developed should the “history of religions” and the “phi- relate the missions of the Word and Spirit losophy of religion”) emerged as a distinct without identifying them. It should also theological discipline following Vatican 19 be sensitive to the classical Christian con- II. Much of the discussion regarding cerns regarding the doctrine of the Trinity the relationship of Christianity to other as well as the contemporary methodologi- religions has taken place under the rubric cal issues that confront transcendental of the exclusivist-inclusivist-pluralist typol- 15 20 theology.” I will argue that the proposals ogy. Although Yong’s proposal might of Yong, Heim, and Dupuis ultimately fail safely be characterized as “inclusivist,” to satisfy Yong’s second criterion (“clas- the proposals of Dupuis and Heim defy sical Christian concerns regarding the easy categorization falling somewhere doctrine of the Trinity”). These “classical between “inclusivism” and “pluralism.” concerns” are most clearly expressed in the Augustinian Trinitarian tradition. Amos Yong’s Pneumatological Augustine’s doctrine of the Trinity is by Theology of Religions far the most influential in the history of In a monograph entitled Discerning the 16 the West. Moreover, despite popular por- Spirit(s): A Pentecostal-Charismatic Contri- trayals to the contrary, Augustine’s Trini- bution to a Christian Theology of Religions, tarian doctrine shares much in common Amos Yong, a young Pentecostal theolo- with the Greek-speaking theologians of gian, attempts to develop a “Pentecostal- 17 21 the East (e.g., the Cappadocians). Thus, charismatic” theology of religions. While my evaluation will draw upon what is affirming that christological questions arguably the most representative version will always play an important role in any of Trinitarian doctrine in the history of attempt to formulate a viable theology of the church (particularly among Protes- religions, Yong suggests that pneumatology 25 may provide the key to moving beyond Yong turns to the problem of criteria for what he calls the “christological impasse,” discerning this presence of the Spirit. that is, “the almost irreconcilable axioms He argues that previous pneumatologi- of God’s universal salvific will and the cal approaches floundered because they historical particularity of Jesus of Naza- were unable to identify non-christological 22 reth as Savior of all persons.” The meta- criteria for discerning the presence of the physical basis for Yong’s proposal is the Spirit. Although christological criteria are universal presence and work of the Holy clearly useful in certain contexts, Yong 23 Spirit. Yong argues that the Holy Spirit is contends that they are not particularly present and active among non-Christian helpful outside the church. Other criteria religions and that Christians must learn are needed. Because the Spirit acts in an to discern the Spirit’s presence. economy distinct from that of the Son, one The “foundational pneumatology” should be able to identify aspects of the Yong develops in Discerning the Spirit(s) is Spirit’s work that are not “constrained” 27 predicated upon a Trinitarian distinction by the Son. To this end Yong proposes a between the “economy” of the Word and “three-tiered process” for discerning the the “economy” of the Spirit: “The entire “religious” activity of the Spirit among objective of shifting to a pneumatological adherents of other religions. At the first framework in order to understand non- level (“phenomenological-experiential”) Christian faiths is premised upon the one compares the religious experiences recognition that there is a distinction of adherents of other religions with Pen- between the economy of the Son and tecostals looking for phenomenological that of the Spirit relative to the redemp- similarities. On the second level (“moral- 24 tion of the world.” It would not be an ethical”) one looks for “concrete signs that overstatement to say that this distinction follow claims of experiencing the tran- constitutes the Trinitarian key to his scendent. The primary norms on this level 28 proposal. On the basis of this distinction, are moral and ethical in nature.” On the Yong affirms the presence and activity third level (“theological-soteriological”) of the Holy Spirit among non-Christian one must consider the difficult question religions and justifies the use of non- of the “reference” of the religious symbols christological criteria for discerning the in non-Christian religions: “[T]o what Spirit’s presence. According to Yong, the transcendental reality, if any, do religious 29 economies of the Son and Spirit are, on the symbols refer?” In addition to the Holy one hand, “mutually related, and should Spirit (“divine presence”), one must also 25 not be subordinated either to the other.” acknowledge the possibility of the pres- On the other hand, these economies pos- ence of the “demonic” (“divine absence”). sess a measure of autonomy inasmuch as While the Holy Spirit “points to the idea they originate in the Father: “the divine of law or legality, rationality, relationality, missions should also be seen as dimen- and processive continuity culminating in sionally affiliated and thus implying the eschaton,” the demonic “sets in motion autonomy in relationality and vice versa, fields or habits of chaos, irrationality, iso- 30 and as somehow commonly originating lation or alienation, and stagnation.” 26 in the mystery of the Father.” Thus, a Pentecostal theology of religions Having established this framework, is able to account both for the “transfor- 26 mative” nature of religious experience Ends, Mark Heim, a Baptist theologian, as well negative elements. Pentecostals suggests that the debate over the theol- can learn to “discern” the presence of the ogy of religions proceeds on “a largely Spirit (or spirits) in other religions by cul- undefended assumption that there is and tivating a “pneumatological imagination” can only be one religious end, one actual 35 informed by these three elements. When religious fulfillment.” This assumption the Spirit’s presence is discerned, one may must be rejected. While Christians will recognize a non-Christian religion “as experience salvation (i.e., communion 31 salvific in the Christian sense.” As a test with the triune God), adherents of other case for his proposal, Yong investigates religions may experience other positive the possibility of discerning the presence ends that are not salvation: of the Holy Spirit within “Umbanda” (an 32 As a Christian, it appears to me to Afro-Brazilian tradition). Traditionally make perfectly good sense to say Pentecostals have dismissed “Umbanda” two kinds of things. First, we may as demonically inspired; however, Yong say that another religion is a true and valid path to the religious ful- believes that evidence of the Spirit’s fillment it seeks. . . . Second, we may presence among the Umbanda can be say what the book of Acts says of Jesus Christ, that ‘there is salvation seen in “the movement toward personal in no one else, for there is no other authenticity in the lives of individuals and name under heaven given among 33 mortals by which we must be saved’ toward social solidarity.” 36 (Acts 4:12). Although there is good reason to believe the Spirit is present and active in Although he offers several arguments other religions, confirmation of the Spirit’s in support of his proposal, Heim’s notion presence can come only through concrete of multiple religious ends is ultimately engagement. Christians should not merely rooted in a particular vision of the triune view non-Christian religions in terms of God. In short, the “complex” nature of praeparatio evangelica. Although religions God as Trinity constitutes the basis for can function this way, “to understand multiple ends. indigenous traditions solely on these terms According to Heim, the divine life leads to the kind of restrictive christologi- of the triune God is “complex” in that cal quests that continue to denigrate the it is characterized by three dimensions: Holy Spirit as having less-than-equal (1) “impersonal,” (2) “personal,” and (3) 34 status as a trinitarian member.” If the “communion.” The impersonal dimen- Holy Spirit is genuinely at work in other sion of the triune God involves the infi- religions, Christians must acknowledge nite divine life as it circulates among the this and be willing to learn from them. persons. Divine impersonality can be Yong claims that none of this undermines perceived in two ways. First, the exchange the mission of the church but rather among persons can be experienced as a invigorates it. kind of “flux” which would give rise to the perception that “all is changing and Mark Heim’s Trinitarian Theology impermanent: all is arising. . . . The only of Religious Ends thing that could be more fundamental In a book entitled The Depth of the would be the cessation of such arising: Riches: A Trinitarian Theology of Religious something like what Buddhism calls 27 37 nirvana.” Second, divine impersonality immanence of God in every creature. It can be perceived as “self without rela- reflects the impersonal mutual indwell- 43 tion.” “If there were but one absolute self, ing of the three triune persons.” The then the flux and impermanence humans “iconographic encounter” is grounded in perceive as a dimension of the divine pres- the interpersonal encounter of the three ence could be taken as the natural inner persons of the Trinity. Each encounters the 38 reality of the self.” One might call this other as a unique character. In a parallel “self-without-another.” This would cor- way, humans encounter God as a “dis- respond most closely to Advaita Vedanta tinct other.” As in the first relation, two Hindu thought. A second dimension variations exist. In the first variation one involves God’s personal involvement encounters the divine life as a “law, an 44 in the world. Through this dimension order or structure.” An example of this humans “seek God’s presence, hear God’s would be the Buddhist dharma. A second word, see God’s acts, obey or disobey variation centers upon God as a personal God’s commandments, and offer praise being. Here one experiences an “I-thou” 39 or petition.” This dimension is charac- relation with God. The third relation, teristic not only of Christianity but also of “personal communion,” derives from the Islam and Judaism. A third dimension of “perichoresis or mutual communion of the 45 relation involves “communion,” that is, a three divine persons.” “mutual indwelling, in which the distinct When a relation with God is pursued persons are not confused or identified but “consistently and exclusively” through are enriched by their participation in each one of the three dimensions the result is 40 other’s inner life.” a “distinctive religious end.” Four types Corresponding to these three “dimen- of human destiny are possible: (1) salva- sions” are three types of “relations” with tion (communion with the triune God), God: (1) “impersonal identity,” (2) “icono- (2) alternative religious ends (which rep- graphic encounter” and (3) “personal com- resent a response to an economic mani- munion.” Impersonal identity involves a festation of an immanent dimension of relation with the impersonal dimension the triune life), (3) non-religious human of God’s nature and exists in two forms. destinies (which result from fixation on The first variation “is grounded in the some created good), and (4) negation of emptiness by which each of the divine the created self. Alternative religious 41 persons makes space for the others.” In ends are rooted in an “authentic revela- terms of God’s “economic” interaction tion of the triune God, but not revelation 46 with creation, the first variation involves of God as triune.” Furthermore, they God’s withdrawal or transcendence from depend upon God’s grace: “The triune creation. The second variation, which God is party to the realization of alternate is unitive, “is grounded in the coinher- religious ends. They are not simply the ence or complete immanence of each of actualization of innate human capacities; the divine persons in the others.”42 In they are distinct relations with aspects of economic terms, the second variation the triune life. A particular grace of God 47 involves God’s immanence in the form is operative within them.” of his sustaining presence: “This con- stant divine activity reveals a universal 28 Jacques Dupuis’s Christian Theology Although Jesus Christ is the “univer- of Religious Pluralism sal” savior of humankind, he is not the In his book, Toward a Christian Theol- “absolute” savior. “Absoluteness” can be ogy of Religious Pluralism, the late Jacques attributed only to God the Father. Jesus Dupuis, a Roman Catholic theologian, Christ is savior only in the derivative argues on Trinitarian grounds that non- sense that “the world and humankind 53 Christian religions mediate God’s saving find salvation in and through him.” grace. Before outlining his proposal, it Therefore, rather than speaking of Jesus will be helpful to locate Dupuis’s work Christ as “absolute” savior, Dupuis main- in the context of contemporary Catho- tains that it would be better to speak of lic approaches to religious pluralism. Jesus Christ as “constitutive” savior. By Although Vatican II clearly affirmed that insisting that Jesus Christ is “constitu- non-Christian religions are—in some tive” savior, Dupuis wants to open the sense—to be viewed positively and that door to other “saviors” who somehow individuals who have never heard the “participate” in the universal mediation 48 gospel can experience salvation, the of Christ. God’s saving action, he insists, conciliar bishops were silent regarding is not limited to the Christ-event. On the the means through which salvific grace is contrary, the “two hands” of God, the mediated apart from the church. Silence Word and the Spirit, are universally pres- on this question has led to two conflict- ent and active in non-Christian religions: ing positions among Catholics that can “Yet the action of the Word of God is not be summarized as follows: (P1) Although constrained by its historically becoming salvation is available outside the Church, human in Jesus Christ; nor is the Spirit’s it is not mediated through non-Christian work in history limited to its outpouring 49 religions. (P2) Salvation is not only upon the world by the risen and exalted 54 available outside the Church, but it is also Christ.” A “distinct action” of the non- mediated through non-Christian religions incarnate Logos continues following in such a way that non-Christian religions Christ’s resurrection: “While, then, the 50 are to be viewed as means of salvation. human action of the Logos ensarkos is Dupuis embraces a form of P2. the universal sacrament of God’s saving According to Dupuis, the triune God action, it does not exhaust the action of constitutes the ultimate source of all genu- the Logos. A distinct action of the Logos 51 55 ine religious experience. Thus, different asarkos endures.” Furthermore, the Spirit religions are able to convey differing—yet is also universally active following the legitimate—insights into this divine ulti- incarnation. For example, as the result of mate reality: the Spirit’s inspiration, “revelation” can be encountered in the sacred writings of The religious traditions of the world convey different insights into the non-Christian religions. On this basis, mystery of Ultimate Reality. Incom- one may affirm that sacred scriptures, plete as these may be, they nev- such as the Qu’ran, contain the “word of ertheless witness to a manifold self-manifestation of God to human God”and that the Prophet Muhammad is 56 beings in diverse faith-communities. a “genuine prophet of God.” They are incomplete “faces” of the Moreover, God’s saving grace is medi- Divine Mystery experienced in vari- ous ways, to be fulfilled in him who ated through other religions in such a 52 is “the human face of God.” 29 way that they may legitimately be called God (ad intra) and within the economy “channels of salvation.” According to of salvation (ad extra). I will argue that Dupuis, salvation does not reach human Yong’s proposal ultimately fails to offer beings in spite of their religious traditions an adequate account of the relation of the 60 but in and through them. For example, the Spirit to the Father and the Son. worship of images may represent a means through which God’s grace reaches Hin- Insufficient Trinitarian Framework dus: “[T]he worship of sacred images can Although Yong acknowledges that the be the sacramental sign in and through “mission” of the Spirit must ultimately which the devotee responds to the offer be understood in a Trinitarian context, of divine grace; it can mediate secretly he offers no comprehensive Trinitarian the grace offered by God in Jesus Christ framework at the outset within which to and express the human response to God’s relate the work of the Father, Son and Holy 57 gratuitous gift in him.” Spirit. At the economic level, “mission” Finally, Dupuis claims that non-Chris- plays a key role in his proposal. Although tian religions share in the reign of God. The he frequently refers to the “missions” of universal reign of God must be carefully the Son and Spirit, he offers no substan- distinguished from the church. Although tive discussion of the content of these they are not members of the church, missions from a salvation-historical per- adherents of other religious traditions are, spective. Echoing several contemporary nevertheless, members of the kingdom: theologians, he simply asserts that the “While the believers of other religious Spirit operates in an “economy” distinct faiths perceive God’s call through their from that of the Son, brackets the “mis- own traditions and respond to it in the sion” of the Son and then focuses almost sincere practice of these traditions, they exclusively on the “mission” of the Holy become in all truth—even without being Spirit. formally conscious of it—active members At the level of the immanent Trinity, 58 of the Kingdom.” In light of these and Yong offers no account of the relations of other factors, religious pluralism should the Trinitarian persons ad intra as ground not be viewed with suspicion but wel- for his understanding of the divine comed with open arms recognizing that “missions.” Inasmuch as his distinc- “God has manifested himself to human- tion between the “economy” of the Son 59 kind in manifold ways.” and “economy” of the Spirit necessarily depends upon the hypostatic distinction A Critical Evaluation between the Son and Spirit, some discus- Amos Yong’s Trinitarian sion of intra-Trinitarian relations seems Pneumatology to be required. The closest he comes to a Inasmuch as Yong’s pneumatological discussion of intra-Trinitarian relations is theology of religions is rooted in a dis- a brief discussion of the procession of the tinction between the “economy” of the Spirit. Yong rejects the traditional Western Son and the “economy” of the Spirit, his view, expressed in the Filioque clause, proposal raises important questions about that the Spirit proceeds jointly from the the relations of the Trinitarian persons Father and the Son. What is at stake for both within the divine life of the triune Yong in problematizing the Filioque is 30 not an alternative understanding of the viewed the “two hands” metaphor as sub- immanent Trinity. Rather, it is maintain- ordinationist, he too emphasizes the unity ing a theological basis for an independent of the divine persons ad extra. According “economy” of the Holy Spirit (which is to Augustine, Father, Son, and Spirit work then used to justify the search for non- together in a single economy of salva- christological criteria to discern the tion. Although the missiones of the Son 61 Spirit’s presence). However, inasmuch as and Spirit are distinct in such a way that compelling reasons exist to affirm the pro- one must speak of two “sendings” (Gal cession of the Spirit from the Father and 4:4-6), these two sendings have one ulti- 62 the Son, Yong’s rejection of the twofold mate goal—bringing human beings into procession of the Spirit is unwarranted. communion with the triune God. Yong’s Furthermore, evidence against the twofold Trinitarian pneumatology is deficient not procession of the Spirit ad intra does not because it affirms differing economic roles count as evidence for a distinct economy of the Son and the Spirit (e.g., the fact that of the Spirit ad extra. Finally, it is possible the Son alone became incarnate). Rather, to affirm the full “equality” of the Spirit it is deficient because it affirms two dis- to the Son (one of the concerns that drives tinct economies—one associated with the Eastern rejection of the Filioque) without Son and other with the Spirit. From two 63 positing two distinct “economies.” “sendings” (missiones) one should not 68 infer two distinct “economies.” As Kilian Severing the “Two Hands” of the Father McDonnell rightly notes, “To insist on the Throughout Discerning the Spirit(s), equality of the Spirit and the Spirit’s mis- Yong repeatedly appeals to Irenaeus’s sion, it is neither necessary nor advisable image of the Son and Spirit as the “two to postulate a ‘distinct economy of the hands” of God as a way of conceptualiz- Spirit’ as does Vladimir Lossky. There 64 ing the Son/Spirit relationship. His use is one economy from the Father consti- of this image, however, stands in tension tuted by the missions of the Son and the with his emphasis upon a distinct “econ- Spirit, each of the missions being present 69 omy” of the Spirit. From an economic and active at the interior of the other.” standpoint, the “two hands” imagery is The missions issue from the Father and 70 not about a left hand doing one activity lead back to the Father. By positing two and the right hand doing another (which “economies,” Yong implicitly severs the seems to be implied by associating a dis- “two hands” and undermines the unicity tinct “economy” with each of the hands). of the economy of salvation. It is fundamentally about the Father acting Further evidence that Yong’s Trinitar- through the Son and Spirit to a particular ian pneumatology severs the “two hands” 65 66 end. It underscores unity of action, can be seen in the way he relates the combining hypostatic distinction at the work of the Spirit to the Son. Although intra-Trinitarian level (i.e., Father, Son and Yong emphasizes the empowering role of Spirit) with unity of action at the economic the Spirit in the incarnation and earthly 71 level. Yong’s use of this image causes one ministry of Christ, he fails to take seri- to wonder if his proposal implicitly severs ously biblical teaching regarding the 67 the “two hands” of the Father. Spirit’s unique role in bearing witness to Although Augustine would likely have and glorifying the risen Christ (e.g., John 31 72 15:26-27; 16:7-15; Acts 1:6-9; 4:24-31, etc.). earlier pneumatological proposals failed In his discussion of Pentecost (Acts 2), because they were unable to move beyond Augustine discerns a special significance christological criteria. For example, in the sign through which the bestowal because of his commitment to the Filioque, of the Spirit was manifested (i.e., bearing Karl Rahner was ultimately unable to witness to Christ in multiple languages). distinguish the economy of the Son and It offers a proleptic fulfillment of the goal the Spirit. As a result, Rahner was unable of the Holy Spirit’s work—namely, lead- to articulate non-christological criteria for ing people in every nation to believe in discerning God’s presence. Furthermore, Jesus Christ.73 It is precisely in this sense even Clark Pinnock, who rejects the Fil- that the Spirit “universalizes” the work ioque, yields too quickly “to the theological 80 of Jesus Christ. This universal work of pressure exerted by Christology.” But the Spirit constitutes the basis for the the problem with Yong’s proposal is that 74 evangelistic mission of the church. Com- if, as Augustine rightly insists, the Father, menting on John 16:14, Augustine explains Son, and the Spirit are working together that Christ is glorified when his followers, in a single economy which exists to draw filled with love, proclaim him and spread men and women into the life of the triune his fame around the world.75 Thus, from a God, then any criteria for discerning the salvation-historical perspective, the work Spirit’s redemptive work must include a of the Spirit (along with the Father and christological element. Son) among adherents of other religions In a more recent book entitled Beyond must be understood in terms of praeparatio the Impasse: Toward a Pneumatological Theol- 76 evangelica. No grounds exist for positing ogy of Religions, Yong acknowledges, to a a distinct salvation-historical economy of greater degree, the inherent relatedness of the Spirit leading to some other end. Inas- the Son and the Spirit as the “two hands” much as Yong’s proposal attempts to move of the Father.81 He also seems more aware beyond a praeparatio evangelica approach of the problems associated with a search to the Spirit’s work in the lives of non- for non-christological criteria for discern- Christians (including adherents of other ing the Spirit’s presence. Nevertheless, 77 religions), it severs the “two hands” of none of these acknowledgements leads the Father and obscures the missionary to any explicit revision of his earlier 78 nature of the economic Trinity. proposal. On the contrary, he continues A final way Yong’s Trinitarian pneuma- to affirm a distinct “economy” of the tology severs the two hands of the Father Spirit and still wants to maintain the is by bracketing christological criteria for legitimacy of non-christological criteria discerning God’s work: “The value of a for discerning the Spirit’s presence and pneumatological theology of religions activity.82 Thus, at the end of the day, a can now be seen in clearer light. I have significant tension remains. Inasmuch as argued that insofar as Word and Spirit are Yong emphasizes the distinct economy related but yet distinct as the two hands of of the Spirit in order to gain traction for the Father, we should be able to identify his non-christological approach to other dimensions of the Spirit’s presence and religions, he implicitly severs the “two activity that are not constrained by that hands” of the Father. However, inasmuch 79 of the Word.” Yong claims that many as he acknowledges the intrinsic related- 32 ness of the “two hands” under pressures of the triune God in the oikonomia—a 87 of “classical Christian concerns regarding doctrine of the “economic Trinity.” In the the doctrine of the Trinity,” he under- discussion that follows, I will argue that mines his quest for non-christological the problems in Heim’s proposal center criteria. on the relationship of the economic and immanent Trinity. More specifically, I Mark Heim’s Trinity of Three will show that the breakdown in Heim’s Dimensions Trinitarian grammar occurs in steps two Since the patristic period, Christian and three of the epistemic order. In step theologians have drawn an important two, Heim articulates a speculative under- distinction between God in se (God in standing of the immanent Trinity that has 83 himself) and God pro nobis (God for us). little basis in the “biblical Trinity.” Then, The latter denotes God’s self-communica- in step three, he outlines a conception tion through the economy of salvation of the “economic Trinity” that includes (the “economic” Trinity) while the former “economies” of divine activity that bypass refers to the intra-Trinitarian life of the the temporal missions of the Son and the three divine persons (the “immanent” Spirit as revealed in the oikonomia. 84 Trinity). From an epistemological perspec- tive, God’s self-revelation in the economy Breakdown #1: From the Biblical to the of salvation constitutes the foundation for Immanent Trinity our knowledge of the immanent Trinity. At the root of Heim’s proposal is an Since we have no independent access assumption that the immanent life of to the immanent life of the triune God the triune God is constituted by three apart from the economy of salvation, any dimensions: “impersonal,” “personal,” claims about the immanent Trinity must and “communion.” These “dimensions” ultimately be grounded in the oikonomia constitute the Trinitarian foundation for revealed in Scripture. From an ontological multiple ends. For example, through a perspective, the immanent Trinity con- “relation” with the impersonal dimension stitutes the foundation for the economic of the triune life, Buddhists may experi- 85 Trinity. ence the Buddhist religious end—Nirvana. Regarding the epistemological order, Inasmuch as the knowledge of the Trinity David Coffey has proposed that we dis- can be gained only through the “bibli- tinguish three steps in our knowledge cal Trinity,” one must ask the following 86 of God’ triunity. In the first step, we question: What constitutes the epistemic encounter the self-revelation of the triune basis for Heim’s claim that inner life of the God in the oikonomia recorded in Scripture triune God is constituted by three “dimen- (the “biblical Trinity”). In the second step, sions”? Although Heim would insist that we reflect upon what must be true regard- Scripture constitutes the ultimate basis ing being and nature of the divine persons for his understanding of immanent Trin- 88 in light of God’s self-revelation in the ity, there are good reasons to question oikonomia. The outcome of this reflection this claim. The primary source for these represents a doctrine of the “immanent “dimensions” is not God’s self-revelation Trinity” (God in se). In the third step, we in Scripture but Smart and Konstantine’s articulate a systematic conceptualization Christian Systematic Theology in World 33 Context (to which Heim acknowledges his recognize the implications of the above 89 indebtedness). Smart and Konstantine affirmation. Alongside God’s economy simply assert the existence of these three of “salvation” in Christ, other “econo- dimensions and then attempt to explain mies” of divine activity exist: there is an the “economic” activity of the triune economy of salvation (the Christian end), God among other religions on this basis an “economy” of nirvana (the Buddhist of this assumption. Although Smart and end), an “economy” of moksha (the Hindu 94 Konstantine insist that the “Trinity” is end), etc. No epistemic warrant exists for the ultimate divine reality, they are quite these alternative economies. In book four skeptical regarding the foundation on of De Trinitate Augustine explains that which this affirmation ultimately rests the “sendings” (missiones) of the Son and 90 (i.e., the biblical Trinity). Inasmuch as Spirit have as their goal restoring fallen Heim’s account of the three immanent humans into a relationship of communion “dimensions” is consciously dependent with the triune God. Missio constitutes a upon Smart and Konstantine, it represents central link between the divine persons a speculative account of the immanent (immanent Trinity) and the economy of Trinity (step two) that is inadequately salvation (economic Trinity). By positing rooted in the oikonomia revealed in Scrip- “economies” of divine activity that effec- 91 ture (step one). tively bypass the work of Christ, Heim implicitly severs this link. No epistemic Breakdown #2: From the Immanent to warrant exists for positing additional the Economic Trinity “economies” of divine activity that bypass A second Trinitarian problem involves (or constitute an alternative) to this one 95 the way in which Heim’s proposal moves economy of salvation effected in Christ. from the immanent Trinity (step two) to On the basis of a speculative understand- the economic Trinity (step three). To better ing of the immanent Trinity (step two), understand the nature of this problem, we Heim outlines a deficient account of the must revisit Heim’s description of the eco- economic Trinity (step three) that ulti- nomic Trinity. According to Heim, three mately undermines the divine oikonomia “relations” characterize the economic revealed in Scripture (step one). activity of the triune God: “impersonal identity,” “iconographic encounter” and A Trinity of “Dimensions” Replaces the “personal communion.” These “real rela- Trinity of Persons 92 tions” constitute the economic means At the level of the immanent Trinity, through which alternative religious ends Heim’s proposal ultimately employs two (e.g., moksha, nirvana, etc.) obtain. To say trinities. The first Trinity (Father, Son that other “ends” are part of God’s “econ- and Holy Spirit) is the Trinity of Chris- omy” implies that they are willed by God: tian confession; however, this Trinity is “The triune God is party to the realization not the one that does the real work in of alternate religious ends. They are not Heim’s project. Heim subtly substitutes simply the actualization of innate human his three “dimensions” for the Trinitarian capacities; they are distinct relations with “persons” effectively creating an alternate aspects of the triune life. A particular grace “trinity.” The term “complex” plays a key 93 of God is operative in them.” It is crucial to role in this substitution. When Heim first 34 introduces the term “complex,” it denotes Subordinationism in the Father/Son the fact that God’s being is constituted by Relationship a multiplicity of persons; however, as his In order to make space for other “sav- argument unfolds, “complex” shifts to iors” and “mediators,” Dupuis appeals denote his three “dimensions.” His sub- to a “trinitarian Christology” in which stitution of “dimensions” for “persons” Christ is recognized not as “absolute” can be seen most clearly in the application savior but merely as “constitutive” savior. of language, reserved for the Trinitarian According to Dupuis, only “God” (i.e., “persons,” to these “dimensions.” For the Father) is the “absolute” savior in the example, Heim claims that only “three” sense of being the primary and ultimate dimensions exist. Why three? Why not source of salvation. Jesus Christ is savior two, four, or even ten? Is it merely coinci- only in a secondary and derivative sense. dental that there also happen to be three That Jesus Christ is “constitutive” savior divine persons? Moreover, Heim suggests means, among other things, that he is that “each of the dimensions is granted not the goal of salvation but merely the 96 co-equality with the others.” Here Heim constitutive means of salvation: “[Christo- applies the language of co-equality to the centrism] never places Jesus Christ in the dimensions; yet co-equality applies only place of God; it merely affirms that God to the Trinitarian persons. Finally, he has placed him at the center of his saving claims that individuals experience “rela- plan for humankind, not as the end but as tions” with these “dimensions” in such the way, not as the goal of every human a way that the “dimensions” effectively quest for God but as the universal ‘media- 97 replace the Trinitarian persons. Heim’s tor’ (cf. I Tim 2:5) of God’s saving action immanent “trinity of dimensions” has toward people.”100 What is troubling about subtly replaced the triune God of Chris- the preceding statement is not his claim tian confession. that Jesus Christ is the means of salva- tion but rather the obvious attempt to Jacques Dupuis’s Trinitarian distinguish the salvific role of incarnate Christology Son (constitutive savior) from that of the There is no question that the Trinity Father (absolute savior) by limiting the plays a central role in Dupuis’s proposal Son to an instrumental role in salvation. for he claims that the “Christian vision To suggest that the salvific role of Jesus of the Triune God” paves the way for a Christ is merely instrumental sounds “positive evaluation of other religious suspiciously subordinationist. One of 98 traditions.” Although, at first glance, the fundamental axioms of Augustine’s Dupuis appears to be faithful to the Cath- theology—an assumption he shares with olic Trinitarian tradition, I will attempt to the Cappadocians—is that the Father, demonstrate that a close reading reveals Son, and Holy Spirit act with one will in 101 that his proposal gains traction only by the economy of salvation. Of particular introducing subordinationism into the relevance is Augustine’s discussion of the Father/Son relationship, undermining the Passion. In contrast to Dupuis, Augustine unicity of the economy of salvation and argues that the decision leading to the severing the economic and the immanent Passion involved not only the Father but 99 102 Trinity. also the Son. Inasmuch as Jesus Christ

35 is Savior as God-incarnate (homoousios in his human nature, he undermines the with the Father), one must affirm that the unity of the two natures. Son also willed salvation along with the Father. If one instead maintains that Jesus Undermining the Unicity of the Christ is merely a constitutive means of sal- Economy of Salvation vation and did not also will it (along with Central to Dupuis’s proposal is a dis- the Father and the Spirit), then it would tinction between the work of the Logos seem that some from of subordinationism ensarkos (the incarnate Logos) and the is unavoidable. work of the Logos asarkos (the non-incar- 104 Dupuis is not unaware of this problem. nate Logos). On the basis of this distinc- In order to avoid positing subordination- tion, he claims that an enduring work ism in the immanent life of the triune of the Logos asarkos (distinct from the God, he appeals to the distinction between Logos ensarkos) continues following the human and divine natures of Jesus Christ incarnation: “[T]here is a salvific working as the basis for his claim that Jesus Christ of the Word as such, distinct from that of 103 is “constitutive” savior. Although this the Word operating through his human move may solve the problem of subordi- being in Jesus Christ, risen and glorified, 105 nationism, it does so only by undermin- though in ‘union’ with it.” The distinc- ing the unity of the two natures in one tion Dupuis draws between the economic person. It was not a nature that the Father activity of Logos ensarkos and economic sent to save the world but a person. It was activity of the Logos asarkos prompts a not a nature that died on the cross but a crucial question from an Augustinian person. That person was the Son of God. standpoint: Does the work of the Logos To speak of Jesus Christ as “constitutive asarkos constitute a second economy of sal- Savior” is to speak of the person of the Son vation existing in parallel with the first? as “constitutive Savior” and it is precisely Although Dupuis would insist it does not, at this point that subordination arises. The the way he employs the Logos ensarkos / only way Dupuis can avoid subordina- Logos asarkos distinction seems to require 106 tionism is by sharply distinguishing the two parallel economies of salvation. This two natures of Jesus Christ in a way that can be seen by comparing the economic undermines their unity. At the end of the activity of the Logos asarkos with that of day Dupuis faces a serious dilemma. He the Logos ensarkos. Through the work of 107 cannot continue to affirm that Jesus Christ the Logos ensarkos (and the Spirit), the is merely “constitutive” savior and uphold Christian Scriptures contain the Word an orthodox “Trinitarian Christology.” If, of God. Through the work of the Logos 108 on the one hand, he suggests that Jesus asarkos (and the Spirit), the Qu’ran and Christ is merely the constitutive means of other non-Christian scriptures contain 109 salvation and did not will it along with the Word of God. Through the work of the Father, he necessarily introduces the Logos ensarkos, there is one mediator subordinationism into the immanent life between humans and God. Though the of the triune God. If, on the other hand, work of the Logos asarkos, other mediators he attempts to overcome this problem by exist between humans and God (although emphasizing the “unbridgeable distance” these “mediators” somehow participate in between God the Father and Jesus Christ the mediation of Jesus Christ). Through 36 the work of the Logos ensarkos, the Church insistence upon the distinction between mediates salvific grace. Though the work the divine and human natures as the of the Logos asarkos, the worship of basis for a distinct and continuing action 110 Hindu images mediates salvific grace. of the Logos asarkos, it appears that his Through the work of the Logos ensarkos, “Trinitarian Christology” may implicitly men and women are reconciled to God undermine the unity of the divine and and incorporated into Christ’s Church. human natures of Jesus Christ in a “Nesto- Though the work of the Logos asarkos, rian” fashion. men and women are not incorporated into the Church but become members of “the Severing the Unity of the Economic and kingdom of God.” Moving beyond Karl Immanent Trinity Rahner, Dupuis no longer wants to talk One final Trinitarian problem should 111 about “anonymous Christians.” How- be noted. On the one hand, Dupuis ever, following Christ’s resurrection, how claims that “the mystery of the Triune can one be savingly related to the Father God—Father, Son, Spirit—corresponds without concomitantly being included in objectively to the inner reality of God, 114 Christ’s Church? The latter contrast seems even though only analogically.” On 112 to suggest a second parallel economy. the other hand, Dupuis also insists that From an Augustinian perspective, no authentic economic manifestations of the epistemic warrant exists for positing a sec- triune God can be found in other religious ond economy of salvation in parallel with communities. Obviously a number of that of the incarnate Word. Augustine is these economic “manifestations” of the quite clear that the sending of the Son and triune God are conflicting, and in some the sending of the Spirit have one goal: cases, even contradictory. Buddhists, bringing men and women into fellowship for example, envision the triune God as with the triune God by leading people in emptiness while Muslims, according to every nation to confess Jesus as Savior and Dupuis, conceive of the triune God as a 113 Lord. Inasmuch as Dupuis implicitly personal absolute. This leads to a problem. posits two economies, he undermines the Inasmuch as these conflicting economic unicity of the economy of salvation. manifestations of the triune God are Moreover, if it is true that Dupuis to be viewed as authentic, one seems to distinguishes the work of the Logos encounter a situation in which a kind of asarkos and Logos ensarkos in a way that “God-above-God” must be posited with undermines the unicity of the economy the result that the identity of the economic of salvation, this also suggests a further Trinity with the immanent Trinity is deficiency in his Christology (inasmuch implicitly undermined. Dupuis’s answer as the distinction between the work of to this dilemma is found in his analysis the Logos asarkos and Logos ensarkos is of religious experience. While adherents grounded in the distinction of the divine of other religions have authentic “expe- and human natures). When one combines riences” of the triune God, they do not Dupuis’s emphasis on the “unbridgeable possess adequate “formulations.” The gap” between “God” and Jesus Christ “economic” faces they posit are—objec- in his human nature as the basis for his tively speaking—false. To the extent “constitutive” Christology along with his Dupuis emphasizes that these economic 37 faces are false (ostensibly to protect his Catholic, is driven by a quest to make the 116 Trinitarian grammar), he undercuts their Trinity “relevant.” One is told that the authenticity. To the extent Dupuis empha- Trinity provides the basis for a proper 117 sizes the authenticity of these alternative understanding of human personhood, economic manifestations, he implicitly that the Trinity represents the model for 118 severs the unity of the economic and the proper form of church government, the immanent Trinity. At the end of the that the Trinity provides the model for 119 day, his proposal rests upon a deficient societal relations, that the Trinity offers Trinitarianism. the model for an egalitarian political 120 democracy, that the Trinity provides the 121 Conclusion basis for affirming same-sex marriage, The purpose of this essay was to evalu- that the Trinity offers the model for relat- 122 ate the claim that a proper understanding ing theology and science, and so on. of “the Trinity” provides the basis for a On the one hand, this contemporary new understanding of religious diver- flowering of Trinitarian reflection is a sity. To this end I critically examined welcome development. Since the triune the Trinitarian doctrine in three recent God is the central premise of all orthodox proposals in the Christian theology of theology, Christians must think in “Trini- religions. We saw that Yong’s Trinitarian tarian” terms about every aspect of theol- pneumatology severs the “two hands” ogy. Consider evangelism. The missionary of the Father, Heim’s Trinitarian theol- nature of the church is rooted not in an ogy of religious ends effectively replaces outdated form of cultural imperialism but 123 the Trinity of persons with a trinity of in the very life of the triune God. The “dimensions” that bears little resemblance missio (sending) of the church is rooted to the God of Christian confession, and in the dual missiones of the Son and the 124 that Dupuis’s Trinitarian Christology Spirit (Gal 4:4-6). Just as the Father sent posits subordination in the Father/Son the Son into the world, so the Son sends relationship and undermines the unicity his followers into the world (John 20:21). of the economy of salvation. Inasmuch as The Spirit, who is sent into the world by the proposals of Yong, Heim, and Dupuis the Father and the Son, bears witness to are representative of current appeal to the Son by preparing the way for and Trinitarian doctrine in the Christian the- empowering the witness of Christ’s dis- ology of religions, there is good reason to ciples (John 15:26-27; Acts 1:8). Consider question the claim that “the Trinity” offers ecclesiology. There is a sense in which the the key to a new theology of religions. On unity of the church is to mirror—albeit the contrary, it appears that current use analogically—the unity of the Father, of Trinitarian theology in the Christian Son, and Holy Spirit (John 17:21). Finally, theology of religions is having a deleteri- consider redemption. Unless the one who ous effect upon the doctrine. died on the cross was fully God (yet also Immanuel Kant once asserted that the hypostatically distinct from the Father), doctrine of the Trinity has no practical there could be no salvation in a Christian 115 125 value whatsoever. Kant would be hard- sense. Our preaching should under- 126 pressed to make this criticism stick today. score these Trinitarian connections. Contemporary theology, Protestant and On the other hand, to the extent that 38 appeal to Trinitarian doctrine in the driven by a quest to know and enjoy the 130 theology of religions is representative of triune God. He wants to draw his read- broader trends in contemporary theology, ers more deeply into the life of the triune 131 there may be cause for concern. I will God. Augustine challenges contempo- briefly register two concerns. First, prob- rary theologians to consider whether their lems arise when one attempts to draw a “functionalizing” of Trinitarian doctrine straight line from a speculative construal leads their readers “to know and enjoy, of the immanent Trinity to some perceived and not merely use, the strong Name of 132 good in a way that bypasses (or, in some the Holy Trinity.” cases, even undermines) the economy of salvation revealed in Scripture. Heim’s ENDNOTES proposal exemplifies the latter problem: 1Geoffrey Wainwright, “The Ecumeni- he draws a straight line from a speculative cal Rediscovery of the Trinity,” One in understanding of the immanent Trin- Christ 34 (1998): 95-124. See also Stanley ity (i.e., three “dimensions”) to multiple J. Grenz, Rediscovering the Triune God: The religious ends. Similarly, a number of Trinity in Contemporary Theology (Min- contemporary proposals draw a straight neapolis: Fortress Press, 2004). line from a speculative understanding 2A survey of these developments can be of the immanent life of the triune God found in John Thompson, Modern Trini- (e.g., “perichoresis”) to some beneficial tarian Perspectives (New York: Oxford practice (e.g., egalitarian human rela- University Press, 1994). 127 tions, countering individualism, etc.). 3One notable example among evangeli- Not only do we lack experiential access cals would be the gender debate between to the immanent life of the triune God to “Egalitarian” and “Complementarian” know what “perichoresis” might mean for theologians regarding the Father/Son the Father, Son, and Holy Spirit in se, but relationship in the immanent Trinity and Scripture ultimately directs us to imitate its implications for male/female roles in the redemptive work of the triune God in marriage. the economy of salvation (i.e., the economic 4For an overview of Trinitarian propos- Trinity): “Therefore be imitators of God, als in the theology of religions see Veli- as beloved children. And walk in love, Matti Kärkkäinen, Trinity and Religious as Christ loved us and gave himself up Pluralism: The Doctrine of the Trinity in for us, a fragrant offering and sacrifice to Christian Theology of Religions (Burling- God” (Eph 5:1-2, ESV). ton: Ashgate, 2004). My other concern centers on the end to 5Peter C. Hodgson, “The Spirit and Reli- which Trinitarian doctrine is currently gious Pluralism,” in The Myth of Religious being used. One cannot help but wonder Superiority: Multifaith Explorations of if the recent “usefulness” of Trinitarian Religious Pluralism, ed. Paul F. Knitter doctrine is driven more by Jamesian prag- (Maryknoll: Orbis, 2005), 136. 128 matism rather than a compelling vision 6“Gavin D’Costa, “Toward a Trinitarian 129 of the triune God as the ultimate good. Theology of Religions,” in A Universal Here contemporary theologians can learn Faith? Peoples, Cultures, Religions and the an important lesson from Augustine. His Christ: Essays in Honor of Prof Dr. Frank Trinitarian reflection in De Trinitate is De Graeve (ed. Catherine Cornille and 39 Valeer Neckebrouck; Grand Rapids: proposal in the Christian theology and George Lawless; New York: Eerdmans, 1992), 147. of religions. These proposals are Routledge, 2000) 51-76; Michel R. 7Mark Heim, “The Depth of the unique because of the explicit and Barnes, “Rereading Augustine’s Riches: Trinity and Religious Ends,” constitutive role that Trinitarian theology of the Trinity,” in The Trin- Modern Theology 17 (2001): 22 (italics doctrine plays. ity: An Interdisciplinary Symposium original). 14I also attempted to select theolo- on the Trinity (ed. Stephen T. Davis, 8By referring to “the” doctrine of gians that would represent diverse Daniel Kendall, Gerald O’Collins; the Trinity I am not implying that ecclesial affiliations. Yong is Pente- New York: Oxford, 1999), 145-176. there is one particular systematic costal, Heim is Baptist, and Dupuis 17This is not to say that no differ- understanding of the triune God is Roman Catholic. ences exist between the Trinitarian upon which all Christians agree. In 15Yong, Discerning the Spirit(s), 95. theology of Augustine and the this sense it might be more accurate 16Not everyone views Augustine’s Cappadocians. My claim regard- to speak about “a” doctrine of the influence as positive. Augustine’s ing the unity of Augustine and the Trinity. By speaking of “the” doc- Trinitarian theology has come Cappadocians is directed at the trine of the Trinity I have in mind under heavy attack in the twentieth unwarranted assumption that sig- Trinitarian doctrine in contrast to century. According to these critics, nificant differences exist between other categories of Christian doc- Augustine’s theology “begins” with early “Western” approaches (which trine (e.g., soteriology, anthropol- a unity of divine substance (which emphasize divine unity) and “East- ogy, etc.). he allegedly “prioritizes” over the ern” approaches (which empha- 9Inasmuch as the claims in the divine persons), his Trinitarian size a trinity of divine persons). previous paragraph regarding the reflection is over-determined by This assumption can be traced to validity of non-Christian religions neo-Platonic philosophy, his psy- the work of a nineteenth-century are rooted in a doctrine of the Trin- chological analogy of the Trinity Jesuit, Théodore de Régnon. Tren- ity, their truthfulness depends, tends toward modalism, and he chant criticisms of this polarizing in part, upon the adequacy of the severs the life of the triune God paradigm can be found in Michel Trinitarian theology on which from the economy of salvation by R. Barnes, “De Régnon Reconsid- they are based. Orthodox Trinitar- focusing on the immanent Trinity. ered,” Augustinian Studies 26 (1995): ian doctrine represents a necessary These criticisms can be found in 51-79; idem, “Augustine in Con- (but not sufficient) condition for the Colin E. Gunton, “Augustine, the temporary Trinitarian Theology,” truthfulness of these claims. Trinity and the Theological Crisis of Theological Studies 56 (1995): 237-50; 10Amos Yong, Discerning the Spirit(s): the West,” Scottish Journal of Theol- David B. Hart, “The Mirror of the A Pentecostal-Charismatic Contribu- ogy 43 (1990): 33-58; and Catherine Infinite: Gregory of Nyssa on the tion to a Christian Theology of Reli- M. LaCugna, God For Us: The Trinity Vestigia Trinitatis,” Modern Theology gions (Sheffield: Sheffield Academic, and Christian Life (San Francisco: 18 (2002): 541-61; and Lewis Ayres, 2000). Harper Collins, 1991). Lewis Ayres Nicaea and its Legacy: An Approach to 11Mark Heim, The Depth of the Riches: and Michel Barnes, however, have Fourth-Century Trinitarian Theology A Trinitarian Theology of Religious convincingly demonstrated that (New York: Oxford, 2004), 273-383. Ends (Grand Rapids: Eerdmans, these criticisms are based on a 18My evaluation of these proposals 2001). misreading of Augustine’s Trini- will draw implicitly and explicitly 12Jacques Dupuis, Toward a Chris- tarian theology. See Lewis Ayres, upon Augustine’s most significant tian Theology of Religious Pluralism “The Fundamental Grammar of Trinitarian work—De Trinitate. (Maryknoll: Orbis, 1997). Augustine’s Trinitarian Theology,” All citations of De Trinitate will 13Obviously Trinitarian assump- in Augustine and his Critics: Essays in be taken from Hill’s translation: tions play an implicit role in every Honour of Gerald Bonner (ed. Dodaro Saint Augustine, The Trinity (trans. 40 Edmund Hill; vol. 5 of The Works of 21Discerning the Spirit(s) is a revised 47Ibid. St. Augustine; Brooklyn: New City, version of Yong’s dissertation which 48See Miikka Ruokanen, The Catholic 1991). he completed at Boston University Doctrine of Non-Christian Religions 19Questions discussed under the under Robert Cummings Neville According to the Second Vatican Coun- rubric of the theology of religions in 1998. cil (New York: E. J. Brill, 1992). include the following: Under what 22Yong, Discerning the Spirit(s), 94. 49Catholic proponents of P1 would circumstances, if any, may indi- 23Readers who are familiar with the include Gavin D’Costa and Joseph viduals experience salvation apart work of Clark Pinnock will imme- DiNoia. from the witness of the church? diately note the similarities between 50Catholic proponents of P2 would To what extent, and on what basis, Pinnock and Yong. include Karl Rahner, Paul Knitter, can one recognize elements of truth 24Yong, Discerning the Spirit(s), 61. In Hans Küng and Raimundo Panik- and goodness in non-Christian arguing for a “distinct economy” kar. religions? What role, if any, do non- of the Spirit, Yong builds upon 51Dupuis, Toward a Christian Theology Christian religions qua religions the work of Georges Khodr. See of Religious Pluralism, 277. play in salvation-history? To what Georges Khodr, “Christianity and 52Ibid., 279. end, and on what basis, should the Pluralistic World—The Econ- 53Ibid., 293. Christians enter into dialogue omy of the Holy Spirit” Ecumenical 54Ibid., 316. with adherents of other religions? Review 23 (1971): 118-28. Although in 55Ibid., 299. Finally, to what extent can one the immediate context (p. 61) Yong is 56Ibid., 245. incorporate non-Christian religious describing the proposal of Georges 57Ibid., 303. practices into the development of Khodr, it is clear that he embraces 58Ibid., 345. indigenous churches in missionary this assumption as well. 59Ibid., 386. contexts? For a helpful introduction 25Yong, Discerning the Spirit(s), 69. 60My critique will focus upon Yong’s to the theology of religions, see Veli- 26Ibid., 69. proposal as outlined in Discern- Matti Kärkkäinen, An Introduction 27Ibid., 136. ing the Spirit(s). At the end of my to the Theology of Religions: Biblical, 28Ibid., 251. analysis I will briefly discuss a Historical, and Contemporary Perspec- 29Ibid., 254. more recent book entitled Beyond tives (Downers Grove: InterVarsity, 30Ibid., 131. the Impasse: Toward a Pneumatological 2003). 31Ibid., 312. Theology of Religions (Grand Rapids: 20Not only is the explanatory power of 32Ibid., 256-309. Baker Academic, 2003). At this point this typology quite limited (focus- 33Ibid., 279. I would simply note that Yong does ing exclusively on soteriology), but 34Ibid., 320 (italics original). not make any revisions to the sub- this typology also veils the fact that 35Heim, Depth of the Riches, 17. stance of his proposal in the latter every interpretation of religion is 36Ibid., 31-32. book. On the contrary, he continues “exclusive” inasmuch as it offers a 37Ibid., 187. to affirm a distinct “economy” of the “tradition-specific” account of other 38Ibid., 189. Spirit as well the legitimacy of non- religions that claims to be ontologi- 39Ibid., 92-93. christological criteria for discerning cally and epistemologically correct. 40Ibid., 196. the Spirit’s presence. Gavin D’Costa cogently argues this 41Ibid., 210. 61Inasmuch as the Filioque ostensibly point as the basis for a trenchant 42Ibid. “subordinates” the work of the critique of a pluralist theology of 43Ibid. Spirit to the Son, it ostensibly under- religions in The Meeting of Religions 44Ibid., 211. mines his project. and the Trinity (Maryknoll: Orbis, 45Ibid. 62The question regarding the formal 2000). 46Ibid., 275 (italics original). legitimacy of the insertion of the 41 Filioque clause into the creed must the Son and Spirit work together. one might rightly say with McDon- be distinguished from the substan- For example, commenting on the nell that the Father symbolizes tive theological question of whether Son and Spirit as the “two hands,” divine purpose: “The Father is the the Holy Spirit proceeds from the Yong explains, “As such, they are origin of the downward (outward) Father and the Son. One can affirm both present universally and par- movement and the goal of ascend- the latter while denying the propri- ticularly in creation, and, in the ing (returning) movement” (Ibid., ety of the former. words of Congar, they ‘do God’s 94). By bracketing the Father, Yong 63See Kilian McDonnell, The Other work together’” (Yong, Discerning effectively obscures the goal of the Hand of God: The Holy Spirit as the the Spirit(s), 116). economy of salvation. Universal Touch and Goal (Colleg- 68Yong makes the mistake of equat- 71At several points Yong highlights eville, MN: Liturgical, 2003), 86-97, ing “mission” and “economy.” the biblical basis for and benefits of 196-201, 228-29. Notice how he uses these terms a “Spirit-Christology” for a pneu- 64Yong refers to the Son and Spirit interchangeably in the following matological theology of religions. as the “two hands” of God on at statement: “Preliminarily then, a See Yong, Discerning the Spirit(s), least sixteen different occasions in pneumatological theology of reli- 118-120. “Spirit-Christology” is Discerning the Spirit(s). Notice how gions that validates the distinction attractive because it emphasizes the he acknowledges his indebted- between the economy of the Word dependence of Jesus upon the Spirit ness to Khodr, Knitter, and others: and Spirit holds the christological in his earthly life and ministry in “Khodr’s suggestion, echoed by problem in abeyance. For now, it a way that undermines “subordi- Samartha, Dupuis and Knitter, is sufficient to grant that there is a nationist” understandings of the is that a retrieval of Irenaeus’s relationship-in-autonomy between Spirit’s ministry. Yong’s appeal to theological metaphor allows us to the two divine missions” (Ibid., 70 Spirit-Christology, however, raises recognize the different economies [italics mine]). an important question: If there of the Word and the Spirit” (Yong, 69McDonnell, The Other Hand of God, is no “Christ without Spirit” (as Discerning the Spirit(s), 62). 198. “While insisting on the ‘real’ advocates of Spirit-Christology 65In the original context of Irenae- distinction between the two mis- insist), then how can there be “Spirit us’s trinitarian theology, the “two sions of the Word and Spirit, there without Christ” as Yong’s pro- hands” metaphor served to high- is a danger of conceiving of them posal seems to imply? Inasmuch as light the “direct” nature of God’s as two foci at the ends of an ellipse Spirit-Christology emphasizes the involvement in the world over and . . . . Such a conception, although intrinsic economic relatedness of the against Gnostics who posited a not necessarily heretical, would Son and Spirit, it stands in tension chain of intermediaries between be dangerous and might lead to a with Yong’s “distinct economy” of God and the world. kind of economic tritheism” (Ibid., the Spirit. 66“A striking way of expressing 200). Perhaps it would be more 72In the Pauline epistles we see fur- the divine unity and its embrace accurate to say that positing two ther evidence that the Holy Spirit is through the description of the economies could lead to economic bears witness to, and glorifies the word and spirit as the hands of “bitheism.” Son. The Spirit glorifies Christ by God” (Eric Osborn, Irenaeus of Lyons 70This highlights another problem witnessing to the “sonship” of the [Cambridge: Cambridge University, with Yong’s proposal. Yong not redeemed (Rom 8:1-17), empower- 2001], 91). only brackets a christological per- ing the preaching of the gospel (1 67In fairness to Yong, it should be spective but he also brackets what Cor 2:2-5; Rom 15:14-21), enabling noted that in many places where he might be called a “patrological” believers to confess that Jesus Christ employs the “two hands” metaphor, perspective. If the Spirit represents is Lord (1 Cor 12:2-3), removing he explicitly acknowledges that divine presence in Yong’s proposal, the “veil” so that men and women 42 can see the glory of Christ who is before according to the flesh and, “leads to the kind of restrictive the image of God (2 Cor 3:7-4:6), as men, thought him a man, was christological quests that continue enabling believers to become con- equal to the Father. Or at least in this to denigrate the Holy Spirit as hav- formed to the image of the Son (Rom way: filled with confidence by love ing less-than-equal status as a trini- 8:26-30), and enabling believers to itself, and with fear driven out, they tarian member” (Yong, Discerning know and experience the love of announced Christ to men, and thus the Spirit(s), 320). Christ (Eph 3:14-21). his fame was spread out in all the 78I am not merely offering a pragmatic 73According to Augustine, The Holy world.” Saint Augustine, Tractates critique (i.e., that Yong’s proposal Spirit’s “coming needed to be dem- on the Gospel of John, 55-111 (Fathers undermines an important “motiva- onstrated by perceptible signs, to of the Church; vol. 90; trans. by tion” for evangelism). I am making show that the whole world and all John W. Rettig; Washington D.C.: a substantive theological claim nations with their variety of lan- Catholic University of America about how his proposal obscures guage was going to believe in Christ Press, 1994), 229. the missionary nature of the eco- by the gift of the Holy Spirit.” De 76Adopting this view does not require nomic Trinity. If anything, rigor- Trin. IV.29, 175. one to deny the presence of truth ous Trinitarian reflection should 74As Lesslie Newbigin rightly notes, and goodness in the lives of adher- lead one to take more seriously the “The Spirit who thus bears witness ents of other religions. On the con- missionary nature of the church: in the life of the Church to the pur- trary, I would argue that elements “The ultimate basis of mission is the pose of the Father is not confined of truth and goodness in the lives triune God—the Father who cre- within the limits the Church. It is of non-Christians can be accounted ated the world and sent his Son by the clear teaching of the Acts of the for in terms of a Christian anthro- the Holy Spirit to be our salvation. Apostles, as it is the experience of pology informed by the doctrines The proximate basis of mission is the missionaries, that the Spirit goes, of creation and fall. For example, in redemption of the Son by his life, so to speak, ahead of the Church. his Institutes of the Christian Religion, death and resurrection, and the Like Cornelius, men of every age John Calvin argues that inside each immediate power of mission the Holy and nation have been miraculously person there resides an “awareness Spirit. It is, in trinitarian terms, a prepared beforehand to receive the of divinity” (sensus divinitatis). All missio Dei. Thus mission is based on message of Christ. But—because the religion—even pagan religion—can the will, movement, and action of Spirit and the Father are one—this be viewed as a response to this the grace and love of God—Father, work of the Spirit is not in any sense awareness of divinity. For a help- Son and Holy Spirit” (Thompson, an alternative way to God apart ful discussion of the implications Modern Trinitarian Perspectives, 72 from the Church; it is the prepara- of Christian anthropology for an [italics original]). tion for the coming of the Church, evangelical theology of religions, 79Yong, Discerning the Spirit(s), 136. which means that the Church must see Harold A. Netland, Encountering 80Ibid., 201. be ever ready to follow where the Religious Pluralism: The Challenge to 81This shift can be seen in his reading Spirit leads.” Lesslie Newbigin, Christian Faith and Mission (Downers of Khodr. In Discerning the Spirit(s) Trinitarian Themes for Today’s Mission Grove: InterVarsity, 2001), 308-48. Yong reads Khodr almost solely as (London: Paternoster, 1998), 53-54. 77On the one hand, Yong acknowl- emphasizing an independent econ- 75“For his words, ‘He will glorify edges the legitimacy of praeparatio omy of the Holy Spirit; he effectively me,’ can be understood in this way: evangelica approach. On the other brackets Khodr’s discussion of how by pouring out love in the hearts hand, it appears that Yong wants this distinct economy of the Spirit of believers and by making them to move beyond this approach. He inherently points to Christ. See spiritual, he revealed to them how claims that viewing religions solely Yong, Discerning the Spirit(s), 60-64. the Son, whom they only knew in terms of praeparatio evangelica In Beyond the Impasse, he acknowl- 43 edges the christological dimension of immanent Trinity (in some cases Scripture. As a systematic concep- Khodr’s proposal (which he seems pushing this “identity” to the point tualization of the triune God in the to view as somewhat problematic): that the latter is collapsed into the economy of salvation, the “economic “Khodr’s presentation is neverthe- former). A second group claims that Trinity” is no less speculative than less not free from tension. Theolo- Rahner’s axiom does not maintain the “immanent Trinity” inasmuch gizing as he does from within the an adequate distinction between as it incorporates (either explicitly framework of Orthodox trinitarian- the economic and the immanent or implicitly) assumptions regard- ism, he sees the missions of the Son Trinity. These theologians are will- ing the immanent Trinity. and Spirit as much more connected ing to affirm, at least in a quali- 88Heim argues that an “impersonal” than not. While the religions may fied way, the first half of Rahner’s dimension can be seen in Old be the working of the economy of axiom (“the economic Trinity is the Testament theophanies (e.g., the the Spirit, yet they are at the same immanent Trinity”) but often reject, “fire” through which God appears time in a very real sense connected or significantly qualify, the second to Moses). See Heim, Depth of the to the economy of the Son” (Yong, half (“the immanent Trinity is the Riches, 185-86. There are at least two Beyond the Impasse, 89). economic Trinity”) in order to pro- problems with his argument. First, 82Perhaps the best way to summarize tect the freedom and transcendence these apparently “impersonal” the difference between Discerning of God. For a helpful discussion of manifestations represent one aspect the Spirit(s) and Beyond the Impasse the relationship of the economic and of a fundamentally “personal” self- would be to say that the latter book, immanent Trinity, see Fred Sanders, revelation: it is the God of Abraham, while articulating the same pro- The Image of the Immanent Trinity: Isaac, and Jacob who “speaks” to posal, is marked by much greater Rahner’s Rule and the Theological Moses from the “burning bush.” reserve. Beyond the Impasse, for Interpretation of Scripture (Issues in To sever an “impersonal” aspect example, contains no bold asser- Systematic Theology Series; vol. 12; (e.g., “fire”) from the “personal” tions regarding the salvific work of New York: Peter Lang, 2005). and make it stand alone is highly the Holy Spirit among the Umbanda 85If the triune God does not exist problematic. Second, no epistemic in Brazil. apart from the economy, there can warrant exists for assuming that 83Augustine, for example, carefully be no economic revelation in the a particular created form (e.g., fire) distinguished “procession” (imma- first place. necessarily reveals something about nent Trinity) from “mission” (eco- 86David Coffey, Deus Trinitas: The the immanent nature of the triune nomic Trinity). See De Trin. II-IV. Doctrine of the Triune God. (New God. 84Karl Rahner’s famous axiom that York: Oxford, 1999), 16-17. Coffey 89See Ninian Smart and Stephen Kon- “[t]he ‘economic’ Trinity is the notes that one of the weaknesses stantine, Christian Systematic Theol- ‘immanent’ Trinity and the ‘imma- of Karl Rahner’s axiom is that it ogy in World Context (Minneapolis: nent’ Trinity is the ‘economic’ “does not tell us which perspective Fortress, 1991), 174. Trinity,” constitutes the point of [economic or immanent] is the more 90The following encapsulates their departure for much contemporary fundamental, nor does it throw light view of Scripture: “It therefore Trinitarian reflection. Karl Rahner, on the order of our knowledge of seems nonsense to pretend that The Trinity (trans. Joseph Donceel; the Trinity” (Ibid., 14-15). Coffey the Bible has doctrinal or narrative New York: Crossroad Publishing addresses this lacuna by distin- authority” (Ibid., 47). By rejecting Company, 1999), 22. Broadly speak- guishing “epistemological” and the authority of Scripture, they ing Rahner’s axiom has evoked two “ontological” orders. reject the epistemic basis for a responses. One group of theologians 87Coffey’s typology rightly challenges Christian doctrine of the Trinity. follows Rahner in emphasizing the the tendency to identity the “eco- 91Moreover, it is without support in “identity” of the economic and the nomic Trinity” with the teaching of the Christian tradition. 44 92“It is important to make the point 101See De Trin. IV.30, 175. The unity the Logos ensarkos is the universal that relations with God in all three of action of the divine persons is a sacrament of God’s saving action, it dimensions we have described are fundamental axiom of Trinitarian does not exhaust the action of the real relations with God. They are theology. It represents a point on Logos” (Dupuis, Christian Theology not relations with something else which Augustine and the Cappa- of Religious Pluralism, 299). (idols) or with false gods. What docians were in clear agreement. 105Dupuis, From Confrontation to Dia- humans find in such relations is For a discussion of unity of action logue, 139. truly there” (Heim, Depth of the in Gregory of Nyssa, see Lewis 106I am not suggesting that any kind Riches, 199). Ayres, “On Not Three People: The of distinction between the Logos 93Ibid., 275 (italics mine). Fundamental Themes of Gregory ensarkos and Logos asarkos neces- 94One cannot call these “economies of of Nyssa’s Trinitarian Theology as sarily implies two economies of salvation” because Christian salva- seen in ‘To Ablabius: On Not Three salvation; rather I am arguing that tion does not represent their goal. Gods’,” Modern Theology 18 (2002): the specific way Dupuis employs 95For Augustine (just as for the New 445-474. this distinction implies this. Testament), all divine activity is 102Augustine notes that while Rom 107Although I am focusing on the focused on the one divine economy 8:32 attributes the giving of the Son work of the Logos, Dupuis is careful effected in Christ by the Holy to the Father, Gal 2:20 attributes the not to sever the action of the Logos Spirit. Son’s death to his own decision. from the action of the Spirit. It will 96Heim, Depth of the Riches, 213. 103“The unique closeness that exists become clear that Dupuis does not 97Heim’s equivocation on this point between God and Jesus by virtue sever the unicity of the economy of is quite revealing. On one hand, of the mystery of the incarnation salvation by severing the Word from he insists that individuals relate to may never be forgotten, but neither the Spirit but rather by severing the the triune God. See ibid., 199. On can the unbridgeable distance that work of the Logos ensarkos from the the other hand, he also claims that remains between the Father and work of the Logos asarkos. individuals experience a relation Jesus in his human existence. . . . 108See previous endnote. In the rest of with an “aspect” of God’s nature. While it is true that Jesus the man this paragraph, it should be under- Multiple religious ends result from is uniquely the Son of God, it is stood that the Spirit is included an “intensification of a particular equally true that God (the Father) when I speak of the work of the kind of relation with an aspect of stands beyond Jesus” (Dupuis, From Logos ensarkos or the Logos asar- divine life” (Ibid., 289 [italics mine]). Confrontation to Dialogue, 92 [italics kos. Thus, it is unclear whether the “rela- mine]). 109See Dupuis, From Confrontation to tion” exists with the triune God or 104His distinction between the work Dialogue, 115-37. Dupuis suggests merely with an “aspect” of God. of the Logos ensarkos and Logos that while Jesus Christ represents 98Dupuis, Toward a Christian Theology asarkos following the incarnation is the “qualitative fullness” of rev- of Religious Pluralism, 313. grounded, to a significant degree, elation, he does not represent the 99In addition to Toward a Christian in the distinction between the two “quantitative fullness” of revelation. Theology of Religious Pluralism, I will natures of Christ: “Admittedly, in It is precisely in this sense that the also draw upon a more recent work: the mystery of Jesus-the-Christ, revelation of the incarnate Christ Christianity and the Religions: From the Word cannot be separated is not “absolute.” On this basis, Confrontation to Dialogue (trans. by from the flesh it has assumed. But, Dupuis claims that one may recog- Phillip Berryman; Maryknoll, Orbis inseparable as the divine Word and nize that other religious scriptures Books, 2002). Jesus’ human existence may be, contain the “word of God.” 100Dupuis, From Confrontation to Dia- they nevertheless remain distinct. 110Dupuis, Christian Theology of Reli- logue, 88. While, then, the human action of gious Pluralism, 303. 45 111Karl Rahner coined the phrase the 123“The sending of the church to frequently involve three steps. “anonymous Christian” to describe the world is a continuation of the First, “perichoresis” is named as individuals who experienced Chris- Father’s sending of the Son and the that which constitutes the unity tian salvation without knowing it. Spirit. It is the aim of these send- of Father, Son, and Holy Spirit. 112The net result is two parallel econo- ing operations to awaken faith, to Next, “perichoresis” is defined by mies that converge only eschato- baptize, and to start new communi- projecting some aspect of human logically; in the present stage of ties of discipleship. The Holy Spirit relatedness into God’s immanent salvation-history, they exist more leads the church to open new fields life. Finally, “perichoresis” is com- or less in parallel. of mission, continuing the apostolic mended as an important resource 113See De Trin. IV.29, 174-75. history that began at Pentecost in Christians have to offer the broader 114Dupuis, Toward a Christian Theology Jerusalem. . . . Should the church world. Karen Kilby, “Perichoresis of Religious Pluralism, 259. today continue to evangelize the and Projection: Problems with 115Immanuel Kant, The Conflict of the nations in the name of the triune Social Doctrines of the Trinity,” New Faculties (trans. Mary J. Gregor; New God? That is basically the same Blackfriars 81 (2000): 442. York: Abaris Books, 1979), 65-67. question as: Should the church con- 128For a discussion of the influence of 116This is the driving force behind tinue to be the church? The church William James’s philosophy upon Catherine M. LaCugna’s controver- is constituted by the structure of contemporary Trinitarian theology, sial book God For Us: The Trinity and the trinitarian mission of God in see Matthew W. Levering, “Beyond Christian Life (San Francisco: Harper the history of salvation. The church the Jamesian Impasse in Trinitar- Collins, 1991). is the eschatological creation of ian Theology,” Thomist 66 (2002): 117John D. Zizioulas, Being as Com- God’s Word serving to unite all 395-420. munion: Studies in Personhood and humankind.” Carl E. Braaten, “The 129This is not to say that doctrines the Church (Crestwood, NY: St. Triune God: the Source and Model should have no practical value. Vladimir’s Seminary, 1985). of Christian Unity and Mission,” Kevin Vanhoozer rightly argues 118Miroslav Volf, After Our Likeness: Missiology 18 (1990): 425. that the ultimate purpose of Chris- The Church as the Image of the Trinity 124From an Augustinian perspective, tian doctrine is not merely to lead (Grand Rapids: Eerdmans, 1998). the missiones of the Son and Spirit us to correct understanding but to 119Leonardo Boff, Trinity and Soci- represent a temporal extension of guide us in fitting participation on ety (Maryknoll, NY: Orbis, 1988); their eternal processiones. the drama of redemption. See Kevin Thomas J. Scirghi, “The Trinity: A 125It is helpful to remember that the J. Vanhoozer, The Drama of Doctrine: Model for Belonging in Contempo- early Trinitarian debates were A Canonical-Linguistic Approach to rary Society,” Ecumenical Review 54 driven by soteriology. Christian Theology (Louisville: West- (2002): 333-42. 126“Trinitarian” preaching should minster John Knox Press, 2005). 120Jürgen Moltmann, The Trinity and not be construed as an alternative 130One of the biblical texts that frames the Kingdom (Minneapolis: Fortress to “Christocentric” preaching. Our Augustine’s quest is Ps 105:4, “Seek Press, 1993). preaching is Christocentric because his face.” Augustine cites this text 121Eugene F. Rogers, Sexuality and the Jesus Christ represents the focal as several key points in De Trinitate. Christian Body: Their Way into the Tri- point of the Trinitarian economy of John Cooper has argued that one of une God (Oxford: Blackwell, 1999). salvation. At the same time, Chris- the most basic notions in Augus- 122Reich, K. Helmut, “The Doctrine of tocentric preaching must be Trini- tine’s thought is that of a spiritual the Trinity as a Model for Structur- tarian in order to accurately present quest. See John Cooper, “The Basic ing the Relations Between Science the identity of Jesus Christ. Philosophical and Theological and Theology,” Zygon 30 (1995): 127Karen Kilby has argued that prob- Notions of Saint Augustine,” Augus- 383-405. lematic appeals to “perichoresis” tinian Studies 15 (1984): 93-113. 46 131See A. N. Williams, “Contem- plation: Knowledge of God in Augustine’s De Trinitate,” in Know- ing the Triune God: The Work of the Spirit in the Practices of the Church (ed. James J. Buckley and David S. Yeago; Grand Rapids: Eerdmans, 2001), 121-46. 132C. C. Pecknold, “How Augustine Used the Trinity: Functionalism and the Development of Doc- trine,” Anglican Theological Review 85 (2003): 141.

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