Continuing through Arden Hodgins’ exposition of the 1689 London Baptist confession, the “chapter two” content includes a helpful mini-series of 12 lectures on the doctrine of the Trinity: about the Trinitarian teaching itself, as well as implications of our understanding of the triune Godhead.
The early messages set forth the basics, addressing the common heresies of modalism, Arianism (or Unitarianism, Christ is a created being), and polytheism. Several “deep considerations” are next examined, including the truth of the Eternal Generation of the Son (sometimes called ”Eternal Sonship”), as well as the ideas described by two Latin words: filioque and perichoresis. These two points were new to me, and the study here was interesting, with discussion of the different views of the Eastern and Western church. The 1689 confession includes that the Holy Spirit proceeds from both the Father and the Son, referencing this term first referenced in the Nicene creed in the 6th century. The Eastern church rejected this idea, having the Spirit proceed only from the Father. This may not seem all that much of a distinction, until we consider the implications of the Eastern church view: an imbalanced Trinity where the Son and the Spirit are seen as both subordinate to the Father, such that the three are not in equal relationship with each other. The next term, perichoresis, means that each member of the trinity is present in the activities of the others. All were involved in creation. The Holy Spirit is present in us who believe, and also the Father and the Son. Here, the Western church had erred in its over-emphasis on the different roles of each member of the trinity, whereas the Eastern church saw the balancing point that – even though each member of the Godhead has specific roles and activity, we must also see their equality, unity and agreement, that the Father and Son and Spirit are all present and involved in all of God’s activities.
The practical implications are quite interesting, especially as they relate to political government structures, as well as for the family (the biblical understanding of submission, as referenced in this previous post), the corporate church experience, our salvation itself, and our worship. Our God is a relational God, one who has within Himself the perfect balance between individuals and their unity –unity and diversity. In our own fallen world, in human history, we see the continual back-and-forth between two extremes in society: hyper-individualism (what we have in America today) versus hyper-collectivism of totalitarian regimes. Of note here: the history of Athens (hyper-individual) and Sparta (hyper-collective), two cities which clashed to the point of war with each other. In nations, hyper-individualism leads to anarchy, which is replaced by totalitarian rule. The hyper-collective of totalitarian rule leads to revolution.
We also observe Islam as an example of a Unitarian system of belief. The Muslim God is a monad, a solitary being with no relationships with others. The Islamic system acts out the ideas of that type of god, the collectivist/totalitarian mindset, demonstrating (as with so many other non-Christian religions) that people do not rise above the level of the type of deity they worship.
The trinity has implications for family and church structure, such that the healthy family and the healthy church keep proper balance between the needs of the individual and the needs of the community. Unhealthy churches include the hyper-individualism of churches with many and diverse programs for various age groups, different social demographics, the common problem of too many churches that minister to the “felt needs” of individuals. The other extreme church type may be less common, but can be seen in churches that over-emphasize unity such that everyone must believe the same way even on secondary, peripheral ideas. Hodgins provides examples here, of churches that say “home school only,” or churches that are economically based such that everyone here is of the higher social class, or only of a certain generation (only younger people in this church).
The final two lessons return to more directly doctrinal teaching:
- The Trinity in Salvation – Redemption planned (Father – pactum salutis), Redemption accomplished (Son – historia salutis) and Redemption applied (the Holy Spirit – ordo salutis)
- The Trinity in Worship: our proper worship of the triune God.
A biblical understanding of the Trinity gives us the correct understanding of the atonement (all members of the Trinity are working together to accomplish particular redemption) and will keep us from a man-centered gospel.
Triune worship includes mainly corporate worship, but private worship also, as we recognize that preaching the Word is part of worship, as well as our private worship of prayer, praises and practical obedience in our daily lives. The first four commandments of the Decalogue (Ten Commandments) are related to worship. In closing, some final thoughts from this series regarding the Trinity and our worship:
Even as the Godhead has a perfect balance between the one and the many, we also in our worship have to have that balance. If we emphasize the Holy Spirit so much, we will go wrong, and our Christian lives will suffer for it. If we emphasize Christ to the exclusion of the Father and the Spirit, we will go off track. If we emphasize the Father and forget about the Son and the Spirit, we will also go off track. We need to be balanced in our worship, Trinitarian in our worship, consciously so. Let us delight in the Trinity. It’s not a problem to be solved, it’s a reality to be enjoyed. It’s a truth to be defended and proclaimed. It’s a relationship to be known and cherished.