It seems that the doctrine of the Trinity keeps popping up in my life. After a horrible chapter on theology and culture, Grenz and Franke move Beyond Foundationalism’s discussion toward the concept of the Trinity. They acknowledge the controversy and disillusionment the term brings to mind for many people, and I concur that it has come, for many people,
to be regarded as little more than an abstract and indefensible example of the excesses of speculative theology…Colin Gunton summarizes well this aspect of the contemporary theological climate: “Overall, there is a suspiction that the whole thing is a bore, a matter of mathematical conundrums and illogical attempts to square the circle.”…Many…are convinced that giving [the doctrine of the Trinity] a place in the theological enterprise…is to invite worthless, even detrimental speculation. p170-171
Already this chapter has my blood pumping. Here’s what I’m bringing into it:
-I’m tired of rationalist formulations that demand total by-faith acceptance of propositions about God that aren’t found in the Bible (such as, “The Father and Son are coequal,” whatever that means)
-I fully agree with the Trinitarian nature of “Father, Son, and Spirit” terminology, because it is quite biblical and doesn’t requre mental gymnastics nor eliminate mystery entirely. Robert Webber’s latest newsletter featured this prayer:
Lord God, creator of heaven and earth.
Lord Jesus Christ, redeemer of all things visible and invisible.
Holy Spirit, who quickens the new life within.
May your transcendent presence dwell in this community this hour,
Guiding our thoughts and conversation.
To the glory of your Holy Name.
Amen.
Grenz and Franke also refer to these roles for each Person - “The Father and creation; the Son and reconciliation; the Spirit and salvation as well as consummation” (p170). I like Webber’s description best, because he refers to the Spirit in regards to resurrection, which I think is central. I’m not sure exactly where Grenz and Franke are going with the “Spirit and consummation” angle yet.
The Holy Spirit’s role in giving new life - resurrection life - is inherently eschatological, because the “new heavens and new earth” are in a sense a resurrection, just as Jesus’ body was a resurrection body - contiguous with the old, yet transformed powerfully. We long for the same kind of resurrection, to be truly ourselves, yet to be transformed into what we were always meant to be, and to be with God forever.
Haven’t read the book, but usually when I see the Spirit and “consummation” in the same breath, I understand it to refer to the continuing work of sanctification. (No need to define sanctification; no doubt we both understand it similarly.)
The completion of our sanctification is when we “are holy as He is holy,” and that finale is the final consummation of our salvation.
That’s my guess, anyway.
Would be interested in how Grenz and Franke eventually elaborate as you read that far.
They mean the consummation of history - the eschatological sense. They continually refer to this concept, though it’s not fully developed until the last chapter, which I haven’t read yet. Thanks for commenting!
I see the triune God involved in every aspect that you have outlined
i.e.
creation - Spirit brooded, Father spoke the Word - all three involved
salvation - Father sent the son who died Spirit resurrects
I know that each “person” has a primary role in each of the things in salvation history - I guess I lean more towards the eastern motif of starting with the three and developing a communion of unity.
If you have never read “Being as Communion ” by John Zizioulas - I recommend that you pick it up - it is great. It is from this book that I started to see the image of God less as me individually(even though it is that) and more as the church - a community of unity reflecting the image of the triune God’s unity in community.
I heartily second Metropolitan John’s excellent book. It’s very intellectually challenging…but well worth the effort. It was after reading this that I finally realized how exciting and beautiful Orthodox Trinitarian theology is …precisely because it isn’t dry academic logic for us, but a vision and experience of God; both as he is in His Essence and how we experience him in prayer in His Energies.
I need to write a short essay on why do christians belive that humans seek community? relating to trinity, kingdom of god social justice. can u please help