The Trinity
1. The Trinity as a Community of Love
• Relational Ontology: The Trinity is a perichoretic community of love, where the Father, Son, and Holy Spirit mutually indwell one another in perfect harmony and unity. This relational understanding highlights that God’s essence is not solitary but communal and participatory.
• God Is Love: The doctrine of the Trinity is grounded in the biblical affirmation that “God is love” (1 John 4:8).This love is expressed in the eternal relationship of the three persons of the Trinity.
2. The Cross and the Trinity
• The Crucified God: The cross reveals the inner life of the Trinity. The suffering of Jesus on the cross is not only the suffering of the Son but also involves the Father and the Spirit.
• Father’s Suffering: The Father suffers the loss of the Son.
• Son’s Suffering: The Son experiences abandonment and death.
• Spirit’s Presence: The Spirit unites the suffering and offers the hope of resurrection.
• Trinity and Solidarity: This mutual suffering within the Trinity reflects God’s solidarity with human suffering, showing that God is deeply involved in the pain and brokenness of creation.
3. Social Trinity and Its Implications
• Against Hierarchical Models: ierarchical models of the Trinity that subordinate the Son and Spirit to the Father are to be rejected. Instead, we advocate for a model of equality and mutuality among the three persons.
• Model for Human Community: A social understanding of the Trinity serves as a model for human relationships and society. Just as the Trinity is a community of love and mutual self-giving, so human communities should reflect these values in relationships, churches, and political structures.
4. The Economic and Immanent Trinity
• No Division Between Economic and Immanent Trinity: We are to emphasize the unity of the economic Trinity (how God acts in history) and the immanent Trinity (God’s eternal being). He argues that God’s actions in salvation history reveal God’s inner life.
• God for Us: The Trinity is not a remote theological abstraction but the living God who acts in creation, redemption, and sanctification for the sake of humanity and the world.
5. The Trinity and Creation
• Trinity as Creator: The Trinity is the foundation of creation, with the Father as the source, the Son as the mediator, and the Spirit as the sustainer. Creation reflects the relational and loving nature of the Trinity.
• Trinity and Ecology: An ecological theology rooted in the Trinity, emphasizes the interconnectedness of all life and the importance of care for creation as part of God’s divine purpose.
6. Eschatological Trinity
• The Trinity and the Future: Theology is deeply eschatological, viewing the Trinity as the source and goal of all history. He envisions the consummation of creation in the eternal communion of the Triune God, where all of humanity and creation will participate in God’s life.
7. Critique of Classical Trinitarianism
• Static vs. Dynamic Models: Classical Western Trinitarian theology (e.g., Augustine’s psychological model), is overly static and focused on the inner relationships of the Trinity without enough emphasis on God’s relationality and outward actions.
• Emphasis on Dynamic Love: A more dynamic and relational model that emphasizes God’s self-giving love and participation in the world is needed.
• Relational Ontology: The Trinity is a perichoretic community of love, where the Father, Son, and Holy Spirit mutually indwell one another in perfect harmony and unity. This relational understanding highlights that God’s essence is not solitary but communal and participatory.
• God Is Love: The doctrine of the Trinity is grounded in the biblical affirmation that “God is love” (1 John 4:8).This love is expressed in the eternal relationship of the three persons of the Trinity.
2. The Cross and the Trinity
• The Crucified God: The cross reveals the inner life of the Trinity. The suffering of Jesus on the cross is not only the suffering of the Son but also involves the Father and the Spirit.
• Father’s Suffering: The Father suffers the loss of the Son.
• Son’s Suffering: The Son experiences abandonment and death.
• Spirit’s Presence: The Spirit unites the suffering and offers the hope of resurrection.
• Trinity and Solidarity: This mutual suffering within the Trinity reflects God’s solidarity with human suffering, showing that God is deeply involved in the pain and brokenness of creation.
3. Social Trinity and Its Implications
• Against Hierarchical Models: ierarchical models of the Trinity that subordinate the Son and Spirit to the Father are to be rejected. Instead, we advocate for a model of equality and mutuality among the three persons.
• Model for Human Community: A social understanding of the Trinity serves as a model for human relationships and society. Just as the Trinity is a community of love and mutual self-giving, so human communities should reflect these values in relationships, churches, and political structures.
4. The Economic and Immanent Trinity
• No Division Between Economic and Immanent Trinity: We are to emphasize the unity of the economic Trinity (how God acts in history) and the immanent Trinity (God’s eternal being). He argues that God’s actions in salvation history reveal God’s inner life.
• God for Us: The Trinity is not a remote theological abstraction but the living God who acts in creation, redemption, and sanctification for the sake of humanity and the world.
5. The Trinity and Creation
• Trinity as Creator: The Trinity is the foundation of creation, with the Father as the source, the Son as the mediator, and the Spirit as the sustainer. Creation reflects the relational and loving nature of the Trinity.
• Trinity and Ecology: An ecological theology rooted in the Trinity, emphasizes the interconnectedness of all life and the importance of care for creation as part of God’s divine purpose.
6. Eschatological Trinity
• The Trinity and the Future: Theology is deeply eschatological, viewing the Trinity as the source and goal of all history. He envisions the consummation of creation in the eternal communion of the Triune God, where all of humanity and creation will participate in God’s life.
7. Critique of Classical Trinitarianism
• Static vs. Dynamic Models: Classical Western Trinitarian theology (e.g., Augustine’s psychological model), is overly static and focused on the inner relationships of the Trinity without enough emphasis on God’s relationality and outward actions.
• Emphasis on Dynamic Love: A more dynamic and relational model that emphasizes God’s self-giving love and participation in the world is needed.
