TOWARD A BIBLICAL MODEL OF THE SOCIAL TRINITY: AVOIDING EQUIVOCATION OF NATURE AND ORDER

Journal of the Evangelical Theological Society, Sep 2004 by Horrell, J Scott

Classical Christian faith is agreed around the Niceno-Constantinopolitan Creed.1 Although the Creed in its variations never explicitly gives the formula, it has been summarized with Tertullian's simple description of tres personae, una substantia-or, in Greek theology, three hypostaseis and one ousia. Of course, the Councils of Nicaea and Constantinople intended as much to protect the mystery of God as to delimit and define catholic belief. Thus, in guarding divine mystery, the Creed provides a certain latitude regarding how God as Trinity is to be perceived, evidenced by the two streams of Eastern and Western trinitarianism. Extraordinary carefulness should and does mark divergencies around this central dogma of Christian faith. Nevertheless, conceptions of how God is God in "Godself" have often been distant from Scripture and effectually created an immanent Trinity discussed among theologians quite different from that to which the average Christian relates.

The purpose of this paper is to contribute to how we think about God by tightening the relationship between the economic and the immanent images of the Trinity. An introductory discussion of background issues and terms lays foundations for a three-part paper. Offered in Part One is a basic presentation of a social model of the Godhead, observing especially divine reciprocity in Scripture. Part Two, after tracing current issues in social trinitarianism, investigates biblical evidences for eternal order in the Godhead. Part Three attempts a synthesis of the biblical evidences arguing for an "eternally ordered social model" of the Godhead. My definition of social model of the Trinity is that the one divine Being eternally exists as three distinct centers of consciousness, wholly equal in nature, genuinely personal in relationships, and each mutually indwelling the other. I define an eternally ordered social model as the social model that, while insisting on equality of the divine nature, affirms perpetual distinction of roles within the immanent Godhead. Broadly conceived within the metanarrative of biblical revelation, this entails something like the generous preeminence of the Father, the joyous collaboration (subordination)2 of the Son, and the ever-serving activity of the Spirit. I will argue that while hundreds of biblical texts affirm the monarchia of the Father, no text sufficiently stands against it; such a view corresponds in the deepest way with God's own self-disclosure as immanent Trinity.

I. TWO INTRODUCTORY BACKGROUND ISSUES

1. Revelation and the infinite. A key question in all discussion of divine ontology is whether biblical revelation can be taken as adequate to who and what God ultimately is.3 While experiential and ecclesial-traditional arguments for the doctrine of the Trinity are helpful, neither sort can be ultimately decisive. Most evangelicals will insist that biblical revelation corresponds to who and what God truly is.4 While there may be hiddenness, incomprehensibility, and even (in apophatic theology) darkness, there are no masks-as the incarnation and the cross powerfully demonstrate. God is honest, true, and genuine in communicating himself. I presuppose that the economic Trinity as revealed in the Bible accurately represents to finite creation who and what God is, but that the economic Trinity is by no means all that is God. As classical theology confesses, language serves as analogia entis, inadequate for any exhaustive correspondence to the infinite. An evangelical trinitarian hermeneutic, therefore, will hold the primacy of revelation together with intellectual humility before God's mystery that has explanation of its own-what Rahner termed its own "ontic logic."5

2. Person and nature. Definitions of "person" and "nature" are enormously problematic, all the more as related to God. These are metaphysical terms attempting to describe what is discerned in Scripture. For my purposes, the English words "person" and "nature" parallel the Greek terms hypostasis and ousia and the Latin persona and substantia-the latter being classical trinitarian terms deemed equivalent for the East and West by Pope Damasus (AD 366-84). The divine nature may be defined as the generic essence, universal property, attributes of Godness manifest equally in the Father, Son, and Holy Spirit. The term homoousios originally meant "of the same stuff" but it was adapted in most trinitarian usage to denote "of one substance." But what is "one substance"? The "nature" of the divine nature, so to speak, was understood in two primary senses.

a. The Eastern Church. Eastern Fathers placed the hypostaseis as primary and ousia in abstraction or on a secondary level. Within this distinction, two subsets regarding the origin of nature are evident, even among the Cappadocians themselves. (1) The Greek church both inherited and corrected aspects of second-century Logos Christology and Origen's eternal generation of the Son. Basil of Caesarea and Gregory of Nazianzus located the one divine nature, not in a unipersonal monad "in the manner of Aristotle,"6 but in God the Father, the Unoriginated Origin and fons totius divinitatis who eternally begets the Son and from whom the Holy Spirit eternally proceeds.7 Thus, in this first Eastern understanding of the divine nature, there are three hypostaseis that may each be called God; yet there is only one God, the Father, from whom the other hypostaseis forever derive their divine nature. The deity of the Son and the Spirit, eternal and full as it may be, is received from the Father. (2) The second Eastern conception of nature is defined by Gregory of Nyssa as a transcendent essence that itself unifies the Godhead; that is, rather than the Son and the Spirit's deity being derived from the Father, each member of the Godhead equally and eternally shares in this divine nature. Nevertheless, in Not Three Gods Gregory argued that no term attempting to describe the divine nature signifies this nature in itself, as it remains utterly beyond human comprehension. We only know of the ousia by way of the divine operations through the three hypostaseis and their effects in finite creation. But a real divine nature exists, albeit indescribable and unknowable. Similarly, Cyril of Alexandria, John of Damascus, and many subsequent Eastern trinitarians deny origination of the Son and the Spirit from the Father, even though the language of "beginning" (arche), "source" (pege), and "root" (riza) appears frequently. As refinement continued, the Greek Church assumed the term perichoresis, that is, the personal indwelling of each member in the other, as the center of divine unity.8 Thus, in the East, either the divine ousia is directly derived from the Father, or it describes the sum of the attributes held in common by the Godhead, without necessarily denying a single substance. In both cases, the three persons are primary, each wholly manifesting the DNA of deity. They are three who are God and one God. One or the other perspective of the divine nature is fundamental to a social theory of the Trinity.