The Trinity Series

My final project for a Dallas Theological Seminary (DTS) course on Trinitarianism will be written as a series of blog posts. After this project is reviewed and graded, it's my hope to migrate this series to my primary blog site: sarahonderdonk.blogspot.com.

As a requisite for this project, I need to define the audience, which is you:

• Women and men (and my children occasionally!)


• U.S. and foreign


• Non-academics and academics


• Christians and non-Christians


• All sin


• All will suffer
  
  
  Reach: (sarahonderdonk.blogspot.com): 2,839 hits since 9/06
  
  Blog’s purpose: To lead people to seek, know and love our mighty God.

Schedule for Trinity Series:

1. The Trinity: Preface
2. Who is God? Part I: What the World Believes
3. Who is God? Part II: What’s in a Name?
4. Who is God? Part III: God as Mystery
5. Who and What is God?
6. When Does God Begin and End?
7. Where Does God Reign?
8. How Does Trinity Relate to Us... and One Another?
9. Why One God in Three Persons?
10. So What Do We Do With This?

Coming Tomorrow: The Trinity: Preface

Submitted in partial fulfillment of course requirements for ST102 Trinitarianism at Dallas Theological Seminary (DTS).

The Trinity Series: Preface

What image comes to mind when you consider:

Who is God?[i]

Is it the picture of a crimson-clad patriarch with luminous white hair and judging eyes? Is it a picture of Jesus Christ suffering on the cross or resplendent in resurrected glory? Maybe it’s the picture of a disinterested creator who ignited the universe then checked out? Or a picture of a distant judge with a scorecard. Maybe it’s not a picture at all. Maybe you close your eyes and try to feel God. Or perhaps there’s nothing to feel because he doesn’t exist. Or maybe your god is everything; every flower, every sunset, every bird, every insect. Perhaps in your belief, you are god… or a work in progress toward that end. Maybe you’re not sure if God exists or not; in the meantime, you’re content to worship cultural icons and the things that make you happy.

It’s our worldview[ii] that lays the foundation for our theological and philosophical beliefs. Worldview is the framework through which we understand and evaluate existence.[iii] And across the globe today, there are myriad flavors and hues and textures of perspective. So diverse and disparate are our beliefs, it’s tempting to take a question like “Who is God?” and run. To dismiss it as too philosophical or too academic or too esoteric or too irrelevant to practical living.

But, as I learned recently, it’s a question that has deep and practical implications for daily living.[iv] In terms of how you structure and relate to your family. How you engage friends and co-workers. How you view others. How you see culture and your place in it. How you relate to God.

Searching for Clues

The more I get to know people, the easier it is to understand and relate to them. And so it is with God. As we dig for answers, we draw closer to Him. While there is much that we simply cannot know, He has revealed precious echoes and outlines of Himself in Scripture, history and tradition, and all of creation.

I don’t claim to begin to sufficiently grasp this mind-blowing study topic. It is with great humility that I submit this series to my instructors and to you, my friends. I pray that I present an accurate and biblically sound snapshot of some key points presented in class. We’ll take a “reporter’s” walk through this vast study of Trinity, looking at Who? What? When? Where? Why? How? and So What? angles on Trinity.

All bibliographical references will appear at the bottom of each post. Longer photo credits will be contained within the “comments” section.

OK, then. Off we go!

Coming Tomorrow: Who is God? Part I: What the World Believes

[i] J. Scott Horrell, “The Existence of God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 1-2.
[ii] Ibid.
[iii] J. Scott Horrell, “In the Name of the Father, Son and Holy Spirit: Construction a Transcultural Trinitarian Worldview,” Dallas Theological Seminary (DTS) course notes, page 1.
[iv] J. Scott Horrell, “The Self-Giving God and Us (Parts 1-3);” Video Series, Dallas Theological Seminary (DTS)

Who Is God? Part I

What the World Believes

Before we engage a Christian perspective on Trinity, let’s stand on the shoreline and take a wide-angle view of people's perspectives on the origins of existence. Because it's here that a view of God begins to take shape. There are any number of ways people try to reconcile how it is that living matter came to exist. Yet there are three primary paradigms in which the vast majority of people attempt to resolve the universal question: “Why is there something instead of nothing?”[i]

Dominant Systems of Belief

Theism: An infinite, personal God or gods created the universe out of nothing.

--Monotheism: Belief in one God. Polytheism: Belief in many gods.

It's worth noting here that, although Christians believe in one God (as do Jews and Muslims), we also affirm that God exists as three Persons. So to call ourselves "monotheists" is probably insufficient. Some use the term "tripartite monotheists"[ii] with respect to Christianity to describe the relational aspect of three persons in one God (more on this paradox in a couple days!).

Pantheism (Eastern/Western): God is everything and everything is God.

Atheism: There is no God, therefore something has always existed.

--Agnosticism: We can’t know if God exists, or I haven’t made up my mind.

Within these three dominant systems of belief there are myriad “off-shoots” rooted in the world’s diverse and eclectic theological and philosophical landscape.[iii] From this high-altitude vantage, we’ll narrow our focus a bit tomorrow with a look at what the Bible reveals about the God of Judeo-Christian heritage through His names.

Coming Tomorrow: Who is God Part II: Meeting God In His Names

(Photo by acquarian librarian; see flickr.com for restrictions.)


[i] J. Scott Horrell, “The Existence of God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 2-6.
[ii] Wikipedia Online Dictionary: wikipedia.com
[iii] J. Scott Horrell, “The Existence of God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 3.

Who Is God? Part II

Meeting God Through His Names

If I had the privilege of meeting you some day, I would want to know your name. You would then most likely ask for mine. This is the point at which our relationship really begins. It’s fitting perhaps that we first encounter God in this way.

God, the Father

Three names for God—Elohim, Adonai and YHWH—appear repeatedly in Scripture and are considered primary.[i]

1. Elohim (singular or plural): Hebrew word meaning “God, gods,” “the powerful ones” or “most high ones.”

2. Adonai (singular or plural): Hebrew word meaning “master, lord, Lord, my lords, my masters.”

3. YHWH: Translated “LORD” or “Jehovah.” Whereas Elohim normally denotes the more universal idea of God, YHWH designates His personal name in covenant with creation (Genesis 2:4) and especially with Israel (Exodus 3: 13-15).

Example: “I am the LORD (YHWH) your God [elohim]… You
shall have no other gods [elohim] before me.”(Ex. 20: 2-3)

Some Other Names for God, the Father[ii]

“My Husband” (Isa 54:5)… “Judge of all the Earth” (Ge 18:25)… “Shepherd” (Ps 23:1)… “Rock” (Ge 49:24)… “Holy One” (Isa 1:4)…“King” (Ps 5:2)…“Ancient of Days” (Da 7:9)…“Father” (Hebrew Abba: Gal 4:6)….“God Almighty” (El Shaddai: Ge 17:1)

Jesus, the Son

There are many names and titles for Jesus describing His power and glory, as well as His grace and mercy... and the love that led Him to the cross.

Yeshua, spelled יֵשׁוּעַ‎ in Hebrew, is believed by some scholars to be the Hebrew or Aramaic name for Jesus. Christ is the English form of the Greek word Χριστός Christós), which means literally The Anointed One.The word was originally used to translate the Hebrew word מָשִׁיחַ (Mašíaḥ), that is Messiah."[iii]

Some Other Names for Jesus [iv]

“God” (John 20:28)… “Lord” (Matthew 22:43-44)…“Word” (John 1:1, 14)… “Messiah” (John 4:25-26)… “First and Last: (Revelation 1:17, 22:13)…“ Savior” (John 3:17)… “Redeemer” (Mark 10:45, Titus 2:14)…“Light of the World” (John 8:12, 3: 19-21)… “Lamb of God” (John 1:29, 36)... “Ruler of Creation” (Revelation 3:14)… “Bread of Life” (John 6:35)… “Way, Truth, Life” (John 14:6)

The Holy Spirit

The Old Testament Hebrew word for spirit is “ruah” which means “wind” or “breath.”[v] In the New Testament, the word used to denote spirit is “pneuma,” sometimes meaning “the Spirit of God” and linked frequently to the word “holy.” The Bible teaches us that the Holy Spirit is a volitional, intelligent, feeling, fully divine Person. [vi]

Some Other Names for the Spirit [vii]

"Another Comforter" (John 14:16)… "Truth" (John 14:17)…"Wisdom and Understanding" (Isaiah 11:2)…"Counsel and Might" (Isaiah 11:2)…"Knowledge and of the Fear of the LORD"(Isaiah 11:2)…"Judgment" (Isaiah 4:4)…"Grace" (Hebrews 10:29)…"Promise" (Ephesians 1:13)…"Holiness" (Romans 1:4)…"Life" (Romans 8:2)… ”The Spirit of God”…(Genesis 1:2)… “The Spirit of Christ” (Romans 8:9)

The names and titles noted above are by no means exhaustive; God has made Himself known by many others. You begin to see even with a peripheral look, however, a clearer outline of God begin to emerge. He is Father, Son and Holy Spirit. And within His names alone, we begin to see that His economies are rich and diverse.

Let’s enjoy that bit of insight today. Tomorrow we explore the dimension of mystery!

Coming Tomorrow: Who Is God? Part III: God as Mystery

(See photo credits under comments)

[i] J. Scott Horrell, “The Christian God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS)

[ii] http://biblia.com/jesusbible/isaiah6b.htm

[iii] http://en.wikipedia.org/wiki/Yeshua

[iv] www.allaboutjesuschrist.org/names-of-jesus.htm

[v] J. Scott Horrell, “Trinity in the Old Testament,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 20.

[vi] J. Scott Horrell, “The Holy Spirit,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), pages 18-20.

Who Is God? Part III

A Christian Perspective

A principle, unifying doctrine of our Christian faith is expressed as the Trinity: the belief that God exists as one divine essence in three distinct persons. [i]To believe otherwise is to be fundamentally non-Christian.[ii]

Most Christians, if pressed, would be able to reflect upon traditional hymns, perhaps, or recall the Apostles Creed to arrive at “God in Three Persons, Blessed Trinity!” [iii] Our forefathers affirmed the triune nature of God in early baptismal proceedings (Matthew 28:19) and ancient creeds (e.g., the Nicene Creed) that remain central to our expression of Christian faith.[iv] So Trinity isn’t a “take it or leave it” proposition. It is the bedrock of our faith.

Yet who has ever heard a sermon series on Trinity? Who has pored through Trinity in Bible Study? There’s a Trinity Church down the road and a local Trinity High School. There’s Trinity River nearby and any number of friendly neighborhood businesses by the same name. We encounter “trinity” everywhere. Yet what does it mean with respect to our theology? Who ponders it deeply? Who talks about it seriously? When’s the last time you heard a lecture or contemporary song about it?

How can it be that something so core to our faith and symbolically evident in culture doesn’t web its way systemically into church education and dialogue? Part of the problem, perhaps, is our reluctance to go where the light is dim.[v] The reality of one entity existing as three distinct persons is fraught with complexity. It’s a head-pounding and seemingly unnatural paradox of singulars intimately tethered to plurals.

Embracing the Mystery

Our quest to know more about Trinity begins, ironically, by encountering mystery. What words[vii] can capture the glorious reality of One so powerful (Elohim) Who created the universe then forged relations with its creatures (YHWH)?[viii] The mystery deepens when we contemplate a wildly paradoxical pairing:

Webster’s:[ix]

1. team n 1: a cooperative unit [syn: squad]
2. one adj 1: used of a single unit or thing; not two or more

Where are the symbols in human language that can illustrate for us a “team” that is “one”? How does one entity cooperate with itself? My mind wants singulars and plurals differentiated as they are in the natural world. But the Bible doesn’t teach this distinction:

Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Matthew 28:19

As we contemplate a mighty and mysterious God, we must come to terms with the incomprehensible reality that three Persons can and do exist as One.

Coming Tomorrow: Understanding Trinity: Who and What is God?

(Church photo by pbo 31, man on beach by elsakawai; see flickr.com for restrictions.)


[i] J. Scott Horrell, , “Revelation and Mystery,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 19.
[ii] Ibid, page 20.
[iii] James R. White, “Loving the Trinity,” Christian Research Journal 21:4 (2000, page 22.
[iv] J. Scott Horrell, “Revelation and Mystery,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 9.
[v] J. Scott Horrell, “Revelation and Mystery,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 9.
[vi] J. Scott Horrell, “The Names and Attributes of God,” DTS Course Notes, Trinitarianism, page 5.
[vii] J. Scott Horrell, “Revelation and Mystery,” DTS Course Notes, Trinitarianism, page 25.
[viii] J. Scott Horrell, “The Names and Attributes of God,” DTS Course Notes, Trinitarianism, page 5.
[ix] www.websters-online-dictionary.org/

Who and What Is God?

One of my favorite gauzy memories from childhood was born in a field of soft green grass near our home in Springfield, Virginia. It was there that I used to watch clouds slowly morph in the sky overhead. I remember the mild blue days of early fall and watching as splotches of shapeless clouds became clowns and angels and butterflies before melting back into simple ribbons of white. From underneath the lithe and wavy branches of a willow tree,I recall looking up and pondering the brain-bending and elusive prospect of infinity. It just blew my mind to imagine that God’s great sky goes on and on and on.

Little Sins, Big Problems (AMG Publishers)

We confronted the mystery of God in yesterday's post. Yet there is much we can know. The greatest and most precious source of God's revelation about Himself is found in the Bible.

We devoted several posts in this series to the question: Who is God? Our aim was to begin a kind of "discovery mission" by considering various worldviews and by encountering God through His names and mystery. When theologians ponder the question, however, they are often engaging a very specific matter.

Theologians speak of God’s person and nature with respect to the Trinity. God’s person (hypostasis) tells us Who God is as 1) a center of self-consciousness, and 2) in relationship to others. [i] God's nature (ouisa) describes what God is like. More specifically, how the mystery of "one substance" in three persons is understood. [ii] "Who is God?" explores the "three-ness" of Father, Son and Holy Spirit. "What is God?" seeks to understand the "one-ness" of the divine nature. [iii]

Theologians also speak of economic and immanent Trinity. These terms describe how God relates through the functional acts of creation and salvation (economic) and how a Trinity relates to Itself internally (immanent). [iv] We can see bright glimmers of God's handiwork in his economies. An immanent Trinity resides well beyond the grasp of human knowledge and insight. Yet both are spectors of God.

When we begin to encounter God more intimately in Scripture, we learn that He has revealed many attributes.[v] Some are communicable; we can relate to them. Some are incommunicable; those which we can’t grasp.[vi]

Broadly speaking, Scripture affirms that God is infinite:

• Omnipotent: He is all-powerful. (Jer 1: 15-16, Eph 1:11)
• Omniscient: He is all-knowing. (Isaiah 46:10)
• Eternal: He is everlasting.
• --Temporal - in time (Rev 21:2)
• --Atemporal - outside time (Rev 22:13)
• Omnipresent: He is everywhere. (1Ki 8:27)
• --Transcendence – distant and separate from creation
• --Immanence – present with us

So God is mysterious and great. He is also glorious:

• Holy: He is stainless and incorruptible. (Hab 1:13)
• Merciful: I deserve death, but He offers life. (Ro 3:23)
• Immutable: He is stable and fully consistent. (James 1:17)
• Impassable: He is emotionally balanced and can’t be shaken.
  
• Wise: In His wisdom, He promises a perfect plan. (Psalm 35:11, 40:5)
• Just: His moral code is equitable and righteous. (DT 32:4)
• Love: He is the very definition of the state we most desire. (1Jn 4:16)

We begin with this epithelial view of some of God’s attributes to see a picture emerge of a God Who is without external boundary, flaw or limitation. A “team of one:” mysterious, infinite and glorious!

Coming Tomorrow: Understanding Trinity: When Does God Begin and End?

(Photo by Dead Poet; see flickr.com for restrictions.)


[i] J. Scott Horrell, "Revelation & Mystery," Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 21.
[ii] ibid
[iii] Wikipedia online Dictionary
[iv] J. Scott Horrell, "Revelation & Mystery," Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 21.
[v] J. Scott Horrell, “Names & Attributes of God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), pages 5-22.
[vi] J. Scott Horrell, “Names & Attributes of God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 6.

When Does God Begin and End?

The Dimensions of Time

We’ve met God in the context of His names. We’ve affirmed His mystery. We’ve considered some of His attributes. When we begin to think about God’s relationship to time, we linger for a moment in a dimly lit hall. Here again we encounter an element of mystery as we look a little more closely at God’s lifespan.

The Bible teaches that God is eternal (Genesis 21:33, Isaiah 9:6) and active in at least two dimensions of time. He is in time with us (“temporal,” Rev 21:2) and outside time (“atemporal,” Rev 22:13).

God is without beginning or end (Job 41:11, Acts 17:24-25, Rom 11:35-36).[1] Contrast God’s eternality with man who does have a beginning; yet there is no end for us, either (See Rev 14:11 and John 3:16).

Which begs the question: Where will you spend all of eternity?

Coming tomorrow: Understanding Trinity: Where Does God Reign?

(Photo by ckaiserca; see flickr.com for restrictions)


[1] J. Scott Horrell “Attributes of God”

Where Does God Reign?

Infinity and Beyond!

Where does God reign? Somewhere over the rainbow? In your neighborhood or living room? Within your inner-being? The Bible affirms He is here, there and everywhere!

As we saw briefly in yesterday's post on the attributes of God that He is omnipresent;[i] He can be everyone at once. A slightly different aspect of God's presence, however, relates to His sphere of influence or engagement. Theologians speak of God’s immanence (active in the universe and partially knowable) and transcendence (mysteriously beyond the boundaries of creation). [ii]

In His transcendence, He is the mighty and sovereign Creator--the One Who breathed life into all living matter. As such, He exists beyond and free of the universe and well past the grasp of the human mind. [iii] In His immanence, however, he is partially knowable to us, most tangibly, perhaps, through the Person of Jesus Christ:

Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death--even death on a cross! Philippians 2: 6-8

So God active in realms that are bafflingly beyond us. Yet He is within reach--with us--engaged in a personal, relational and loving way with all of creation.

Coming Tomorrow: Why Three Persons?

(Photo by edwarddaggie98;see flickr.com for restrictions.)

[i] J. Scott Horrell, “The Names and Attributes of God,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), pages 11-12.
[ii] J. Scott Horrell, “Names and Attributes of God,” DTS Course Notes, Trinitarianism, page 16-17.
[iii] Wikipedia online dictionary: wikipedia.com

Why Three Persons?

Why Plurality?

Why did God choose to express Himself as three Persons with one nature? Why not one divine Person instead? While no one can really know, God has revealed to us some clues that might help us piece together a theory of sorts.

It would be helpful to set the stage as we wrestle with this issue by re-defining a couple of terms. A couple of days ago, we spoke of economic and immanent (distinguished from the word “immanence” used to describe God’s dimension of existence) [i] Trinity to describe how God relates to us through the functional acts of creation and salvation, and how Trinity relates to Itself.[ii] The economic Trinity speaks of what God does. The immanent Trinity tells us who God is. Scripture shows that both spheres of divine engagement are rich and abundant in a beautiful and utterly pure form of love.

God is love. (1Jn 4:8)

From an immanent perspective, plurality makes rational sense to us. Twelfth century Parisian philosopher and theologian Richard of St. Victor, who was known as the "great contemplator," leaned on speculative reasoning in an attempt to better understand God. [iii] Richard asked the question: If God is love, then before all creation what did God love? This led to the deduction that there must be a Trinity of God, or at least a plurality in God himself, or else that love would be meaningless or unfulfilled. [iv] Simply put, one cannot love without an object of love.

In Trinity, we find biblical support for a deep and indescribable intimacy amongst the members. In "The Self-Giving God, the Imago Dei, and the Nature of the Church," Dr. J. Scott Horrell writes:

“In God’s own revelation, we encounter a Father, Son and Holy Spirit each loving the other, giving to the other, honoring the other, glorifying the other…” [v]

Dr. Horrell further describes the intra-Trinitarian relationships this way:

“The members of the Godhead retain their distinction yet willingly through love are so loved by the other that there is a presence of the Father in the Son and the Son in the Father and both in the Spirit and vice versa.” [vi]

From the immanent to the economic, the ancient scholar Athanasius gives us some perspective on the function of plurality in the Godhead as he reflects upon the salvific role of Jesus Christ. In his classic work, “On the Incarnation,” Anathasius answers the question “What was God to do in the face of the [sin] of mankind?”

“What else could He possibly do, being God, but renew His Image in mankind, so that through it men might once more come to know Him? And how could this be done save by the coming of the very Image Himself, our Saviour Jesus Christ? Men could not have done it, for they are only made after the Image; nor could angels have done it, for they are not the images of God. The Word of God came in His own Person, because it was He alone, the Image of the Father, Who could recreate man made after the Image.” [vii]

So Jesus Christ provided for mankind the only way of redemption—a substitutionary atonement for sin—without compromise to God’s Word (Genesis 2:17). From the immanent dimension of intra-Trinitarian love to the economic aspect of man’s salvation, we have, perhaps, a glimmer of insight into possible theories for three Persons in One.

Coming Tomorrow: How Does God Relate To Us and One Another?

(Photo of God, the Father by Bogdon Moror; Photo of Jesus by Freestone; see flickr.com for restrictions. Photo of Spirit by Mark Lawrence; used with permission; all rights reserved.)


[i] J. Scott Horrell, “Revelation and Mystery,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 21.
[ii] J. Scott Horrell, “Revelation and Mystery,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 21.

[iii] Wikipedia online dictionary.

[iv] J. Scott Horrell, Trinitarianism Course Notes, Dallas Theological Seminary (DTS)
[v] J. Scott Horrell, Trinitarianism Course Notes, Unit 10, Dallas Theological Seminary (DTS), page 4.
[vi] J. Scott Horrell, “Two Streams: East and West: From Nicea to the Modern Period,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 14.
[vii] Athanasius, “On the Incarnation,” St. Vladmir’s Seminary Press, 1993, page 40.

How Does God Relate To Us... and One Another?

Yesterday, we put on our “theory” hats and looked at some possible reasons God would choose to exist in plurality. We defined the economic (how God relates to us) and immanent (how the Trinity relates internally) aspects of divine engagement. Today, we’re going to explore the relational aspect a little more deeply by looking at how God relates both to and with creation and One Another.

While Scripture and tradition affirm to us that the three Persons are equal[i]—one is not lesser or greater—there does appear to be an order or relational flow in which the Persons engage and relate to both creation and one another.[ii] Rather than a hierarchical structure which implies “chain of command,” it could be that the Trinity has a kind of horizontal or perhaps circular symbiosis marked by “co-mingling” and “mutual submission.” As we saw yesterday, the sustaining note that carries throughout would appear to be love. [iii]

Theologians use the Greek word perichoresis[iv] to express the existence of three divine Persons existing within one another. The term perichoresis means rotation or go around. [v] Perichoresis suggests a kind of mutual indwelling or intra-penetration in the context of an indescribable form of intimacy.

The Incarnation

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” John 3:16

John 3:16 shows us the purpose of the Incarnation: “the union of a human nature with the divine nature of the Son.” [vi]It is here—where God and flesh intersect and indwell—that we have, perhaps, the most tangible look at two natures of the Second Person of the Trinity. Jesus Christ was fully divine and fully human.[vii]

Long ago, at the first ecumenical gathering of Christian bishops at the Council of Nicea (325), it was affirmed that Jesus was "of the same substance" (homoousios) as the Father. This resolved a key and divisive theological debate over whether or not Jesus was "of similar substance" [viii] (homoiousios).

Note the parenthetical Greek words are distinguished by only one different letter--the "iota." It is from this ancient debate over how to capture the essence of Christ that the expression "not one iota of difference" was derived. [ix] We use this expression today to talk about "meaningless distinctions." From a theological perspective, however, one letter truly is a matter of monumental significance!

When we consider the two natures of Christ, we bridge to a view of enhypostasis (i.e., the state of "subsisting in") which says that Christ's full humanity was sustained by the eternal person of the Son. And anhypostasis, the view that the humanity of Christ had no independent subsistence (hypostasis) apart from His divine subsistence as the Son of God.[x]

This takes us into abyss-like theological waters. To help clarify these terms, Dr. Horrell adds this: "In class I usually say that I see the two words as two sides to the same coin. Enhypostasis means that the human nature of Jesus was sustained by the Logos (divine nature); that is, the Son of God assumed a human nature. Anhypostasis means that without the Incarnation, there never would have been a human."

It's a difficult concept for us to grasp, isn't it? Let’s simply define the terms and step away from the big words for a moment and consider a kind of "bottom line:"

Jesus Christ is completely God and completely man. He came into our world to pay a "ransom" for our sins with His own mortal life on the cross. In miraculous display of His divinity, He rose from the dead. And all who believe in Him will spend eternity in heaven.

I realize this has been a heavy post. It's a challenge to not only communicate this to you... but to grasp it myself. Why don't we leave the deep waters now and prepare for our final post:

Coming Tomorrow: So What Do I Do with All of This?

(Photo of boy by Ink Swamp; photo of Jesus by freestone; see flickr.com for restrictions. Photo of Spirit by Mark Lawrence; used with permission; all rights reserved.)


[i] J. Scott Horrell, “The One and the Many,” Trinitarianism Course Notes, Dallas Theological Seminary (DTs), page 12.
[ii] J. Scott Horrell, “Toward a Trinitarian Worldview,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 9-10.
[iii] Ibid.
[iv] J. Scott Horrell, "Glossary of Terms," Trinitarianism Course Notes, Dallas Theological Seminary (DTS).
[v] Wikipedia online dictionary: wikipedia.com
[vi] J. Scott Horrell, “The Persons of Jesus and Mary,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), pages 2-3.
[vii] Ibid, page 3.

[viii] Wikipedia online dictionary: wikipedia.com
[ix] Ibid.
[x] Lim, Cheng Chye and Horrell, J. Scott (a helpful e-mail!)

So What?

We've come to the end of this blog series on the Trinity. Perhaps you, like me, would benefit from a word picture right about now. Some symbol that could put a box and bow around the mind-blowing complexity of the Holy Trinity. If only it were possible! People have tried! Using eggs and apples and boiling pots of water and clover leafs and protons and quarks. But these visual images only take us so far.[i]

There are some who liken Trinity to a man who is both father, son, and husband. The emphasis here is on roles (economic). Yet what's missing from this analogy is the shared essence (ouisa) that also defines Trinity. Really, all of our clever attempts to put the Trinity in a picture frame fall well short of His elusive truth. Yet we aren’t fumbling blindly in the dark. All we really need to know about God had been revealed to us in the Bible.

We’ve seen some names for God. We’ve encountered His mystery. We’ve viewed some of His attributes, including dimensions of time and engagement. We’ve taken a passing glance at how God relates to creation and put our “imagination” hats on to envision how the persons of the Trinity might relate to one another.

This leads us to a very practical concluding matter: So what does this mean to you? I said at the beginning of this series that our view of the Trinity has real implications for how we go about life. We have in Trinity—particularly as we look at God’s attributes and self-sacrificing love both toward us and within Trinity—a powerful model for how we are to live.[ii]

The concept of “mutual submission” is undeniably a distasteful pill to a Western culture that demands all things independent and equal. But perhaps we need to fundamentally overhaul how we regard the word “submission.” Let’s dump the images of over-bearing patriarchs and matriarchs and despots and bullies and start afresh to culture a new meaning for the word with Trinity as our model.

In 1889 the word “cool” described a dewy fall morning in Delaware. Today, it’s also “cool” to wear Ugg’s and snowboard like Tony Hawk. The context of the word has evolved and changed over time. What if “submission” lost its fundamentally negative connotation and reflected the dignity and power and glory evident in Trinity? A model that reflects both equality and diversity, as well as a most beautiful portrait of agape love.

I grew up in Northern Virginia reading The Washington Post. Every year, the newspaper compiles a list of what’s “in” and “out” for the year ahead. I’ve developed a similar list for us based upon how living like Trinity might affect our individual and collective lives. What’s “out” reflects the way we exist in culture today. What’s “in” reflects how embracing the model of Trinity could change our world.

If Trinity Were Our Model for Living... What’s “In” and “Out”?

Marriage

Out: Man and woman competing and vying for control.
In: Man and woman sacrificially defer to one another in love.

Family

Out: How can each member advance himself?
In: How can we cooperate and make a difference in the world?

Government/Business

Out: Self-annointed elites "ruling" others and advancing themselves.
In: An ordered but open environment in which people are esteemed and empowered to contribute toward the greater good.

Church/Society



Out: What’s in it for me? What can I get out of this?
In: How can I love and help my neighbor?

So this concludes our blog series on the Trinity. I’ve merely scratched the outer layer of a vast and complex area. I hope, in some way, you’ve found in this series something to ponder… something that sparks your interest in going further... and that the model put forth by Trinity becomes more than a footnote in all our lives. That it might become a headline for Christian living… and a catalyst toward a better understanding and love for our great and mighty God.

A deep “thank you” to Dr. J. Scott Horrell and Cheng Chye Lim. Thanks also to the awesome photographers from flickr.com. My blog would be a pale shade of gray without you.

Submitted in partial fulfillment of course requirements for ST102 Trinitarianism at Dallas Theological Seminary (DTS).

(See "comments" for today's photo credits.)

[i] J. Scott Horrell, “Revelation and Mystery,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 25.
[ii] J. Scott Horrell, “Toward a Trinitarian Worldview,” Trinitarianism Course Notes, Dallas Theological Seminary (DTS), page 8-10.