The Apocalyptic Messiah and the Philosophical Trinity

Andrew Perriman has a great post on the difference between the biblical narrative of Jesus and the later doctrines of the Trinity. Here’s an excerpt:

Such an understanding of the Trinity binds our God into the narrative of history, not in modalist or process terms, but perhaps eschatologically: it is our way of saying that we relate to God only on the grounds of the messianic intervention in the story of Israel and of the hope of a final new creation to which that intervention gave rise. Significantly, Paul argues in 1 Corinthians 15:24-28 that at the end the “kingdom”—this authority to rule—will be given back to God the Father, with even the Son subjecting himself to him. That would make the “Trinitarian” arrangement contingent, not absolute, confined to the circumstances of human history and the contextualized witness of the covenant people. . . .

The doctrine of the Trinity may not come into quite the same category of redundant intellectual furniture as theories of the atonement, but if we are going to retain the construct, I would argue that it has to be done in a way that is much more transparent to the dominant lines of biblical thought. Clearly we still need to be able to speak coherently about Father, Son and Holy Spirit, but I seriously wonder whether the Western ontological-relational paradigm still serves a useful purpose. As with the atonement, I suspect that the narrative-historical approach has a lot to teach us.

Go check it out.

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One response to “The Apocalyptic Messiah and the Philosophical Trinity

  1. Pingback: Top Posts for 2012 | Ex Libris

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