“Ware makes much of the differing roles of the three persons. With respect to creation, for example, he says of the Father, ‘He is the Grand Architect and Wise Designer of everything in the created order. More generally, ‘From initial creation through ultimate consummation and everything that happens in between, it is God the Father who is the Architect, the Designer, the one who stands behind all that occurs as the one who plans and implements what he has chosen to do. Thus, the Father is PREEMINENT in foreordination, creation, providence, and many associated doctrines. He is also the giver of every gift. Yet, ‘though the Father is supreme, he often provides and works through his Son and Spirit to accomplish his work and fulfill his will” (Millard Erickson quoting Bruce Ware, in “Who’s Tampering With the Trinity? An Assessment of the Subordination Debate.” Grand Rapids: Kregel Publications, 2009, pages 37-38).
In Bruce Ware’s book, called “Father, Son, & Holy Spirit: Relationship, Roles, and Relevance,” Ware goes to great lengths to show why the Father is superior to both Jesus and the Spirit in the Trinitarian relationship. In the quote above, he states, “He [Father] is the Grand Architect and Wise Designer of everything in the created order.”
However, Scripture tells us that without Jesus, the world would not have been created: “All things were made through Him, and WITHOUT HIM NOTHING WAS MADE THAT WAS MADE” (John 1:3, NKJV). Christ was just as essential to the creation of the world as God the Father was.
Next, Ware states, “Thus, the Father is preeminent in foreordination, creation, providence, and many associated doctrines.”
But Ware’s comment here is a problem as well. Notice what the Scriptures say about Jesus:
“And He [the Son, Col. 1:13] is the head of the body, the church, who is the beginning, the firstborn from the dead, THAT IN ALL THINGS HE MAY HAVE THE PREEMINENCE” (Colossians 1:18, NKJV).
It seems then that the Son was to have “preeminence” along with the Father. After all, this is the same Jesus who prayed to the Father,
“And now, O Father, GLORIFY ME TOGETHER WITH YOURSELF, with the glory WHICH I HAD WITH YOU BEFORE THE WORLD WAS” (John 17:5; 1:1, 14, 18; Phil. 2:6).
Since in his eyes the Father is the “head” of the Trinity, the Son and the Spirit are “sent” by the Father:
Yet, ‘though the Father is supreme, he often provides and works through his Son and Spirit to accomplish his work and fulfill his will.”
However, what are we to do with the Spirit’s “willing”?
“There are diversities of gifts, but the same Spirit...but one and the same Spirit WORKSS IN ALL THESE THINGS, distributing to each one individually AS HE WILLS” (1 Corinthians 12:4, 11).
But if 1 Corinthians 12 is correct, then Bruce Ware can’t be—for here, the Spirit Himself is “willing” who will receive certain gifts from Himself. If Bruce Ware is correct, then the Father “wills” for the Spirit to give gifts, but now, the Spirit is “willing” gifts to whomever He pleases! If we listen to Bruce Ware, the Father and the Spirit are IN OPEN CONFLICT RIGHT HERE IN SCRIPTURE!!
You see the problems with the idea of a “Trinitarian conflict” or “Trinitarian disagreement,” right? I do. How then, can we reconcile the “willing” of the Father and the “willing” of the Spirit? We can reconcile this by remembering that, since all three members of the Trinity are God, they do not will apart from one another; rather, they all have ONE WILL and do things IN ONE ACCORD! Scripture tells us this also:
“Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groaning which cannot be uttered. Now He who searches the hearts know what the mind of the Spirit is, because He [Spirit] makes intercession for the saints ACCORDING TO THE WILL OF GOD” (Romans 8:26-27, NKJV).
The Spirit intercedes according to God’s will, which means that the Spirit does the uniform will of the Trinity. The Trinity has one will, not three (which would argue that each member of the Trinity has a SEPARATE will).
Jesus Himself spoke of the agreement of the Trinity:
“However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.
He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you” (John 16:13-15, NKJV).
When Jesus said that “all things that the Father has are Mine.” The Father gave all things to Jesus. Jesus then, gave “all things” to the Spirit.
Notice then, that what the Father has He “shares” with the Son; and the Son shares with Spirit.
Clearly then, there is an intimate bond between the Father, Son, and Spirit. There is no one member of the Trinity “yielding power or authority” over the other members.
Is the Father “alone” in His work? No, He isn’t. The problem is even worse for Bruce Ware when you consider that the Trinity was in UNANIMOUS AGREEMENT among the Father, Son, and Holy Spirit when God created man (Genesis 1:26-28)...
Monday, November 9, 2009
Saturday, November 7, 2009
The Nature of the Trinity
“An authority-submission structure MARKS THE VERY NATURE of the eternal Being of the one who is three. In this authority-submission structure, the three Persons understand the rightful place each has. The Father possesses the place of supreme authority, and the Son is the eternal Son of the eternal Father. As such, the Son submits to the Father just as the Father, as eternal Father of the eternal Son, exercises authority over the Son. And the Spirit submits to both the Father and the Son. This hierarchical structure of authority exists in the eternal Godhead even though it is also eternally true that each Person is fully equal to each other in their commonly possessed essence. The implications are both manifold and wondrous as we ponder this authority-submission structure which not only is accepted but is honored, cherished, and upheld within the Godhead” (Bruce Ware, “Beholding the Wonder of Our Triune God: Importance of This Doctrine,” from “Father, Son, & Holy Spirit: Relationships, Roles, & Relevance.” Wheaton: Crossway Books, 2005, page 21).
The “Trinity” series will continue with a quote from Bruce Ware’s book (as given above). I capitalized a phrase at the beginning, “marks the very nature.” The reason why I did this is because it contradicts the subordinationist stance. Notice that Ware is quick to say, “each Person is fully equal to each other in their commonly possessed essence.” However, what does Ware mean by a “commonly-possessed essence”? Isn’t there ONLY ONE essence that the members of the Trinity share? One easily discovers that Ware’s language demonstrates that there is a “common essence,” but also an “uncommon essence.”
Millard Erickson, author of “Who’s Tampering With the Trinity? An Assessment of the Subordinate Debate,” shows us the “uncommon essence”:
“It is important to notice that this differentiation in which the Father is eternally supreme and the Son and the Spirit eternally submit to the Father is described as a structure that ‘marks the very nature’ of God. IT IS THEREFORE INTRINSIC TO THAT DIVINE NATURE. Things could not have been otherwise. This means that each of the three persons has roles that are unique
to him and that THESE ROLES ARE ETERNAL” (Millard Erickson, “Who’s Tampering With the Trinity? An Assessment of the Subordination Debate.” Grand Rapids: Kregel Publications, 2009, page 37).
If something is intrinsic to one’s nature, then it must be “of the essence,” essential to the Person of the Trinity. In this case, if subordination is part of the very nature of the Trinity, then we end up with a “less-Deity” Jesus and “less-Deity” Holy Spirit.
Since the subordinationists like to use human analogies to make their case regarding the Trinity, let’s oblige them for a moment. At the current moment, I’m a student. My function in this society is a student (although I pay bills). But is being a student INTRINSIC to my nature? Was it NECESSARY for me to be a student to be human? NO, ABSOLUTELY NOT! I could have decided to be an astronaut or a basketball player. I could have become a full-time member of an international music group. I could have become the owner of a restaurant chain, etc. My function in society is not “essential” to my existence (although I don’t think I would enjoy life half as much if I had done anything else except go to school!!).
Now, as a student, I’m not “eternally subordinate” to my professors. Although my professors are my academic and ecclesiastical superiors, one day I will graduate with my PhD and they will have to stand and acknowledge my achievement as I walk across the stage to receive my degree. One day, I will be their academic equals (and theological equals as well). Everyone knows that their students do not always stay “subordinate” to them. Their students may even surpass them in their educational pursuits...if this is true, then it is also true that the function of Christ as “eternally subordinate” goes against that idea. Christ as Savior offered Himself for mankind “once for all” (Hebrews 10:10). How could He do this “once” but be “eternally subordinate”? if the function, coming to die for mankind, occurred “one time” for all of history, then why would Christ be PERMANENTLY held in this position?
The Scriptures testify to the difference between “temporary” and “eternal”:
“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they OFFER CONTINUALLY YEAR BY YEAR, make those who approach perfect. For then WOULD THEY NOT HAVE CEASED TO BE OFFERED? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices THERE IS A REMINDER OF SINS EVERY YEAR. For it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:1-4, NKJV).
The law was a “shadow” and “not the very image” of what was to come. Because it was “impossible” for the temple sacrifices to do away with sin, there was a need for something “superior” to temple sacrifice. Notice that the sacrifices are offered “continually year by year.” The temple sacrifices are eternally subordinate in their effect.
But Christ is the ULTIMATE sacrifice:
“And every priest stands ministering daily and offering repeatedly the same sacrifices, WHICH CAN NEVER TAKE AWAY SINS. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God” (Heb. 10:11-12, NKJV).
The Lord Jesus gave His life for the world ONCE, and His sacrifice is still saving those who come to Him by faith. He is not “eternally subordinate,” but “eternally superior.”
If His function on earth was to “save” through His blood, and His blood has already been shed, then what need is there for Him to retain this function eternally?
The writer of Hebrews realized Christ was God, and he contrasts the Father’s treatment of the angels versus that of Christ Himself:
“But when He again brings the firstborn into the world, He says:
‘Let all the angels of God worship Him.’ And of the angels He says:
‘Who makes His angels spirits and His ministers a flame of fire.’
But to the Son He says:
‘Your throne, O God, IS FOREVER AND EVER; a scepter of righteousness is THE SCEPTER OF YOUR KINGDOM” (Heb. 1:6-8, NKJV).
Notice that in verse 8, the Father calls His Son “God,” and tells His Son that “your throne...is forever and ever.” In addition, the Father tells the Son that He rules the Kingdom: “the scepter of Your kingdom.” The Son’s rule is ETERNALLY. One who “rules” cannot be “subordinate.” Since the Son rules eternally, He cannot be ETERNALLY subordinate.
If all three members of the Trinity agreed with one undivided will to create the world, and agreed to make man in “our image, after our likeness” (Gen. 1:26-28), then what makes us think any one member is “eternally” subordinate?
I’ll continue with more of our series in my next post.
The “Trinity” series will continue with a quote from Bruce Ware’s book (as given above). I capitalized a phrase at the beginning, “marks the very nature.” The reason why I did this is because it contradicts the subordinationist stance. Notice that Ware is quick to say, “each Person is fully equal to each other in their commonly possessed essence.” However, what does Ware mean by a “commonly-possessed essence”? Isn’t there ONLY ONE essence that the members of the Trinity share? One easily discovers that Ware’s language demonstrates that there is a “common essence,” but also an “uncommon essence.”
Millard Erickson, author of “Who’s Tampering With the Trinity? An Assessment of the Subordinate Debate,” shows us the “uncommon essence”:
“It is important to notice that this differentiation in which the Father is eternally supreme and the Son and the Spirit eternally submit to the Father is described as a structure that ‘marks the very nature’ of God. IT IS THEREFORE INTRINSIC TO THAT DIVINE NATURE. Things could not have been otherwise. This means that each of the three persons has roles that are unique
to him and that THESE ROLES ARE ETERNAL” (Millard Erickson, “Who’s Tampering With the Trinity? An Assessment of the Subordination Debate.” Grand Rapids: Kregel Publications, 2009, page 37).
If something is intrinsic to one’s nature, then it must be “of the essence,” essential to the Person of the Trinity. In this case, if subordination is part of the very nature of the Trinity, then we end up with a “less-Deity” Jesus and “less-Deity” Holy Spirit.
Since the subordinationists like to use human analogies to make their case regarding the Trinity, let’s oblige them for a moment. At the current moment, I’m a student. My function in this society is a student (although I pay bills). But is being a student INTRINSIC to my nature? Was it NECESSARY for me to be a student to be human? NO, ABSOLUTELY NOT! I could have decided to be an astronaut or a basketball player. I could have become a full-time member of an international music group. I could have become the owner of a restaurant chain, etc. My function in society is not “essential” to my existence (although I don’t think I would enjoy life half as much if I had done anything else except go to school!!).
Now, as a student, I’m not “eternally subordinate” to my professors. Although my professors are my academic and ecclesiastical superiors, one day I will graduate with my PhD and they will have to stand and acknowledge my achievement as I walk across the stage to receive my degree. One day, I will be their academic equals (and theological equals as well). Everyone knows that their students do not always stay “subordinate” to them. Their students may even surpass them in their educational pursuits...if this is true, then it is also true that the function of Christ as “eternally subordinate” goes against that idea. Christ as Savior offered Himself for mankind “once for all” (Hebrews 10:10). How could He do this “once” but be “eternally subordinate”? if the function, coming to die for mankind, occurred “one time” for all of history, then why would Christ be PERMANENTLY held in this position?
The Scriptures testify to the difference between “temporary” and “eternal”:
“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they OFFER CONTINUALLY YEAR BY YEAR, make those who approach perfect. For then WOULD THEY NOT HAVE CEASED TO BE OFFERED? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices THERE IS A REMINDER OF SINS EVERY YEAR. For it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:1-4, NKJV).
The law was a “shadow” and “not the very image” of what was to come. Because it was “impossible” for the temple sacrifices to do away with sin, there was a need for something “superior” to temple sacrifice. Notice that the sacrifices are offered “continually year by year.” The temple sacrifices are eternally subordinate in their effect.
But Christ is the ULTIMATE sacrifice:
“And every priest stands ministering daily and offering repeatedly the same sacrifices, WHICH CAN NEVER TAKE AWAY SINS. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God” (Heb. 10:11-12, NKJV).
The Lord Jesus gave His life for the world ONCE, and His sacrifice is still saving those who come to Him by faith. He is not “eternally subordinate,” but “eternally superior.”
If His function on earth was to “save” through His blood, and His blood has already been shed, then what need is there for Him to retain this function eternally?
The writer of Hebrews realized Christ was God, and he contrasts the Father’s treatment of the angels versus that of Christ Himself:
“But when He again brings the firstborn into the world, He says:
‘Let all the angels of God worship Him.’ And of the angels He says:
‘Who makes His angels spirits and His ministers a flame of fire.’
But to the Son He says:
‘Your throne, O God, IS FOREVER AND EVER; a scepter of righteousness is THE SCEPTER OF YOUR KINGDOM” (Heb. 1:6-8, NKJV).
Notice that in verse 8, the Father calls His Son “God,” and tells His Son that “your throne...is forever and ever.” In addition, the Father tells the Son that He rules the Kingdom: “the scepter of Your kingdom.” The Son’s rule is ETERNALLY. One who “rules” cannot be “subordinate.” Since the Son rules eternally, He cannot be ETERNALLY subordinate.
If all three members of the Trinity agreed with one undivided will to create the world, and agreed to make man in “our image, after our likeness” (Gen. 1:26-28), then what makes us think any one member is “eternally” subordinate?
I’ll continue with more of our series in my next post.
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