“So I start here with two principles: (1) Trinitarian terminology should function less to explain the mystery than to preserve it; (2) thinking about the Trinity should move from the three to the one rather than the other way round.” (William Placher, The Triune God, 121)
Trinity Sunday is one of those rented mules of the liturgical calendar; it is there by tradition and necessity, but we often don’t know how to treat it – whether lay or clergy. The result is typically one of two alternatives: a complete avoidance of the observation (no less an option in Methodist and other semi-liturgical circles than in “non-denominational” and free church communities) or some heretical claptrap that tries to “explain” the greatest mystery of the church with some inane banalities or make it “relevant” (read: about us more than about God). None of these are good options, and both miss the point: as Christians we need to know this God!
As one of my seminary professors, Dr. Freeman, used to say, “In the South we are all ‘functional Unitarians.'” That is, in the Bible Belt we are great at talking about Jesus day in and day out, but we are fuzzy if not totally ignorant about the doctrine of the Trinity and the relationship of the “Three-One” God (to use Wesley’s phrase). In my own preparation for preaching this day, I found flipping back through the late William Placher’s The Triune God: An Essay in Postliberal Theology a helpful exercise.
The postliberal bent to Placher’s work is evident throughout. That is, he draws on the work of the so-called “Yale School” influenced especially by George Lindbeck and Hans Frei. The postliberals focus on Christian language as constitutive of belief and practice; Lindbeck’s The Nature of Doctrine puts forth the thesis that dogma functions as a kind of grammar for Christian speech, and thereby he – heavily influenced by Barth – insists on a third way beyond the estranged twins of fundamentalism and liberalism (hence the name of the school, “Postliberal”). Barth’s Christocentrism and the centrality of the Biblical narrative come through heavily in Placher’s reflections. Consider the following:
“…Christians start knowing God in God’s self-revelation in Jesus Christ, in Jesus’ references to the one he called “Father,” and in the Holy Spirit, the Paraclete Jesus promised, who forms and sustains our faith. The task of any doctrine of the Trinity is thus not to show how an abstract one is three, but to show that these three are one, and this is not an unnecessary complication but something essential to what Christians believe.” (120)
Few things are more harmful to Christian faith and life than the confusion of the Triune God revealed in the life, witness, death, and resurrection of Jesus with the kind of generic, uninvolved God that seems to be the dominant God “believed” by most Americans. (See Kenda Creasy Dean’s Almost Christian for more here.) Because we know God first through Jesus, Placher asserts, we start with three and move to one, rather than vice-versa. This is precisely not an academic exercise but rather an attempt to be faithful to the Biblical narrative through which God has revealed himself to us:
“What the early theologians said was…something like this: We know from Scripture that the Son is not the Father, for the Son prays to the Father with an intensity that cannot be playacting. We know that the Spirit is Another the Father will send, and not the same as the Son. We know that there is one God, and yet we pray to the Son and the Spirit, and count on them to participate in our salvation in a way that would be blasphemous if they were other than God. We need some terms in order to say that God is both one and three, and so we devise such terms, but it is only beyond this life, in the vision of God, that we will understand how God is both one and three.” (130)
Praise be to God that we are not left with an uninteresting, generic Divinity, but a God who is love itself, a God who not only calls us to love but embodies perfect love as a Trinity of persons – distinct but not different, Three and yet One – a God whose being is not other than the perfect outpouring of grace upon grace. And praise be that this is not a God we can prove through mathematical proof or scientific experimentation, but a God who is beyond our categories and above our feeble attempts at description. What has thus far been revealed to us is amazing, but more astonishing still is how great the depths of mystery there will be to plumb for all of eternity, when we see this God with sight unobstructed.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.