As many have observed throughout centuries past, the doctrine of the Trinity isn’t explicitly identified as a term or concept to present to us how we are to identify or interpret God. In his book, God in Three Persons – A Contemporary Interpretation of the Trinity, Millard Erickson presents to readers the biblical basis for the existence of the Trinity.1 In defense of the doctrine of the Trinity, Erickson lists several vulnerabilities concerning some views of Richardson’s work on the subject.2 The work involves process theology which is a philosophical theology concerning the world having two natures. To describe process theology as the “primordial” transcendence of God and the “consequent,’ or imminent nature by which God is part of the cosmic process.3 While Erickson lists many valuable points of refutation or objections against a process theology interpretation of the Trinity, and he also makes sound biblical arguments about the existence of the Trinity implicit from the patriarchs, prophets, Christ, and the apostles. Within this monograph, and from his work Making Sense of the Trinity, 3 Crucial Questions, exact details and references are made about the case for the Trinity as a formative doctrine by which humanity is to recognize God.4 The doctrine of the Trinity assembled from Scripture as the revealed Word of God presents to people across all time the nature of Trinitarian existence.
God the Father, God the Son, and God the Holy Spirit are the same essence who have separate identities and are knowable as God. God, by name YHWH, is a single Being comprised of three together in perfect relationship and essence as one. Readers of Scripture see the interaction between members of the Trinity as God is revealed to people within Creation. He interacts with generations of individuals and nations through various covenants, interventions, and creative efforts to redeem humanity from corruption by the errant free will of persons. Erickson meticulously addressed the biblical problems caused by Richardson’s interpretation of the Trinity. There were eight separate enumerated issues around Richardson’s arguments covered by Erickson. From a range of erroneous thoughts around the authority of Scripture to human-centered logical arguments that arrive at modalism, there were numerous counterpoints of biblical evidence and interpretation. Erickson gives explicit reason for how Richardson works from false premise to conclude flawed outcomes of reason.
The doctrine of the Trinity matters pragmatically as it is a model of the relationship between God and His created beings. Invited into fellowship between Creator and created beings, the redemptive process itself is a part of the creative work to derive creatures with a free will made eligible and acceptable to God. The love of others, marriage covenants, and vows to involve the perfect form of relationship has implications about how people are to live out loyalty and obligations centered upon love and commitment. The doctrine of the Trinity provides a theological grounding for human interaction as imagers of God who will at some point be in fellowship with Him as He intended and promised from His revealed Word.
Contested thoughts around the pragmatic interests of people without concern for the Creator is an exercise in futility. The self-serving philosophical rationale that ingratiates itself with interest to improve the human condition doesn’t go far enough because everyone dies. Worse, everyone dies from a position of corruption and suffering by obvious and continued rebellion against natural order in defiance of its Creator (sin), if not just from creation itself. People unredeemed without purpose from God who live and die with philosophical and metaphysical convictions are still empty, albeit temporarily satisfied by answers to practical problems. That is to say, soothe yourself with pseudo-intellectual reasons to ignore God and His revelatory essence to abide in self with contradictory interests.
Objections to Trinitarian Christianity and its uniqueness have concentrated around feminism and liberation theology, where they together form an alternative to “extremities of patriarchal trinitarianism” (Erickson, 147). A range of feminist cases that argue for feminist theology stems from objections around the male gender identity of the trinitarian doctrines explicitly communicated in Scripture. Concepts of domination, power, and authority as masculine traits to express God as a trinitarian form of Being contradict the interests and preferences of females who conceive God as almighty Creator. Their efforts are then to appeal to a tradition of female social prominence and recast it into feminine consciousness. As gender-Trinity is set aside to reshape worship and objects of worship, idolatrous forms of veneration emerge.
Historical female interests in poetry, myth, legend, ritual, and nature worship were elements of common interest in magic to practice goddess worship (Erickson, 144). By what is sometimes known as witchcraft extending back 35,000 years, objections to patriarchal trinitarianism of the last 5,000 years arrived later on the scene to oppose female power according to developing feminine thought. Universal Trinitarian Christianity, with its heritage and bedrock patriarchal foundation, formed its doctrinal system to arrive at well-formed beliefs altogether Scripturally and objectively anchored. In contrast, feminine interest in goddess religion throughout the centuries (pagan, Greco-Roman, and contemporary) was more subjective without concrete tethering to Truth. In the mind of the historical feminist, male patriarchy was and is ascendant to function as a repressive force to which liberation becomes necessary in common cause with liberation theologians who believe a different gospel contrary to the revealed Word of God in Scripture. To deny Scripture as patriarchal (or toxically masculine) and dismiss its authority is to abandon or forsake complementarian order. It is an intentional effort to exchange female will to power for feminist claims toward the worship of feminine deity in the name of liberation. The erasure of a masculine trinitarian concept contrary to the historical work of God interpreted through Scripture is a less than obvious aspiration of historical female theologians.
The formation and acceptance of generic religion as an objection to the uniqueness of Christianity is yet another effort to bring the Creator and creation into subjection to social interests. It is the removal and dilution of the Trinity as unique to Christianity as it must give way to a homogenous interreligious discussion because exclusive claims are viewed as unacceptable. As it is with feminists who view the masculine trinitarian view of Christianity as objectionable, there are those within Islam, Hinduism, and other religions unable to accept the Trinitarian doctrine and theological traditions. Consequently, to those who object and instead press toward a generic religion or a homogenous spirituality, it is Christianity that must conform to social expectations more palatable to belief in an effort to satisfy its interests. The assimilation of new values to transform human understanding of the Christian faith is a necessary sociological pursuit in the mind of those who object to the doctrine of the Trinity as it is participative of creation having exclusive obligations to YHWH, the only God.
__________________________
Citations
1 Millard J. Erickson, God in Three Persons: A Contemporary Interpretation of the Trinity (Grand Rapids, MI: Baker Books, 1995), 100.
2 Cyril C. Richardson, The Doctrine of the Trinity (Nashville: Abingdon, 1958).
3 Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 95–96.
4 Millard J. Erickson, Making Sense of the Trinity, 3 Crucial Questions (Grand Rapids, MI: Baker Academic, 2000), 15–16.
