I ran across another case of somebody saying, "how can 3 be 1, and 1 be three; who knows, mystery etc." I don't think people do this on purpose, but notice the moves they have to make: reduce the doctrine to math by subtracting the actual nouns involved.
The nouns are "being" & "persons," & they're kinda important. But never mind that for now: If you'd like to perform a reduction to math, you should at least be consistent in your translation, & represent different nouns by different algebraic signifiers. It's not 3x = 1x...
It'd have to be 3x=1y, right? If you just cancel the nouns, you're treating them as "like terms," since that's what we are allowed to cancel when simplifying equations or rational expressions.
I'm omitting lots of things here, but I just want to make the point: 3=1 is not an algebraic simplification of the doctrine; it's an algebraic oversimplification because it fails to translate necessary data. Simplification can be good; oversimplification is by definition false.
One application: Christians should only say or sing things like "our God is 3 in 1" in contexts where they can be confident that the rest of the information is readily available to listeners. Without it, listeners will try to engage in sense-making in an algebraic vacuum.
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I recently gave some brief answers to a few questions from a seminary student who was assigned to teach on the Trinity based on the essay printed as chapter 2 in Fountain of Salvation. Here's a threadthreadthread .com of some of the answers. eerdmans.com/Products/7810/…
The doctrine of the Trinity is a vast & comprehensive doctrine, so it makes sense to place it very early in any course of Christian instruction. Things like Christology & pneumatology can then drop into their proper places. In education jargon, Trinity is an advance organizer.
Teaching on the Trinity should begin with the two visible missions of the Son & the Holy Spirit, which are historical events to which the Old Testament looks forward prophetically, and to which the New Testament looks back interpretively. Start w/this clarity & move outward.
For those of us whose theological home base is Paul, pondering First John is wonderful but strange. There's no contradiction between John & Paul, but the voice is astonishingly different. One major difference: I John is not structured by the "once lost, now saved" schema.
Where Paul frequently reminds his readers what they once were, what they left behind, how they have been transformed, what they have now turned to, John doesn't bring it up. In fact, John doesn't provide any terms or structures that even invite reflection on these things.
That old-vs-new structure is replaced, for the most part, by the dynamic of light vs darkness (which in turn is developed and applied via other categories, like love vs. hate). There's some salvation history (the darkness is passing), but no ordo salutis or conversion.
I remember being told in 5th grade that the distance from the Earth to the Sun was "one astronomical unit." I felt ripped off. Sure, it was easier to remember than "about 93 million miles" or even "8 light minutes," but it seemed so self-referential. (1/13)
What kind of measurement is that? Smart aleck that I was (you know, back then), I immediately filled out the rest of the solar system with tautological measures: Mars is one Martian unit away; Jupiter one Jovian unit; Pluto (you know, back then) one Plutonian unit. (2/13)
"One astronomical unit" also has to be further specified: it's the average distance (taking into account a 3% variance in Earth's distance from Sun during the year) between the centers, not the surfaces. And there it is, precisely one EarthToSun. (3/13)
I'm writing up a report on how WB Pope translated over a dozen works of conservative German biblical scholarship in the 1850s (in his 30s, before publishing his own stuff). A brilliant strategic move, building up the kind of Bible work he wanted to interact with. GENIUS.
I found David Lincicum's 2018 articles on this "fight liberal German critical influence by translating lots of conservative German biblical work" movement. T&T Clark published many volumes from many scholars. One translator worth noting: Sophia Susannah Taylor (1817–1911)
Lincicum's entry on her in Oxford DNB says she translated 23 volumes over 35yrs! "Although she has been almost entirely neglected by subsequent scholarship, her productivity marks her as one of the most accomplished translators of theological literature in the Victorian period."
Interpreting the cross as a revelation of innertrinitarian agony is a bad habit, & a recent one. What we ought to see on the cross is the human death of the divine Son, not a partial eclipse of the Father/Son relation. Reading WB Pope (about 150 years back) helps with this:
Pope says "the incarnate Redeemer, in these the days of His flesh, felt in all its purity & force the recoil of life from dissolution that belongs to human nature..." That is, the Son felt human death par excellence. "But death came not to Him after the common visitation of man."
I think a lot of modern preachers would reach, at this point, for a Father-Son claim (turned away, broke fellowship, etc). But Pope leans into the dissolution in the assumed nature: "No created being will ever know the agony that separated the soul & body of the Lamb of God."
Here is a pretty good Trinity hymn by Joseph Hart (1712-1768). Hart is uneven as a hymn-writer (he can be didactic & predictable in way that makes you long for Watts & Wesley), but he has some excellent moments. archive.org/details/hymnsc…
He starts with the obligatory warning about what no created intelligence can fully comprehend about the Trinity, or even about the Trinity's work in salvation:
But moves quickly to his main point: Christian experience is firmly based on the work of the Trinity in salvation. This link between the nature of salvation and the triunity of God is the focus of the hymn.