The Social Trinity Part 2 - by Ps Michael Podhaczky

Last blog we began looking at the social Trinity as Father, Son and Holy Spirit relate to each other. From the literature that I read, the work of Leonardo Boff a Brazilian theologian stood out as he attempted to understand God. He championed liberation theology and a social gospel for the people (although this was based on Marxism) with social effects. This aside (as I think he missed the point using Marxism), his thoughts were quite well-developed and insightful regarding the Social Trinity. He saw the love between the three divine Persons as essential for the communion to be the infinite God.[1]  Consequently, for him “God is communion precisely because God is a Trinity of Persons.”[2]

However, this was not the first time that the Social Trinity had been mentioned. For example, there are some instances where the Eastern Orthodox Cappadocian theologians, mentioned the Social Trinity. They were, Gregory of Nyssa [335-394], Gregory of Nazianzus [329-390], and Basil of Caesarea [330-379]) who all alluded to the Social Trinity. But these instances were scant, and one will need to search for them. So, it is not a new idea, but there has been recent study in this area. As a result, it has become more popular of late.[3]

There is an ever-present danger that if the Social Trinity is pushed too far it may lead to Tritheism, that there are three gods. This is the case when the idea of distinction of the persons within the social Trinity is overstated. Another implication is that the Trinity may be depicted as merely a communion of love. 

Moreover, divine love should not be used to fulfil social agendas. God should not be used as a basis for social programs regardless of how noble they may be. Every social agenda should be subordinate to God, and not the other way around.

“So, what does this all mean, should we acknowledge a Social Trinity or not? I am more comfortable with holding to the idea that the ontological God has always been in the most loving and intimate triune communion, rather than holding hard to a social Trinity model. But, if it is to be called the Social Trinity, then caution is needed, so as not to enter into the extremes... I think that some timely advice here would be that ‘The Trinity establishes and proclaims the mystery of God; it reminds us that we cannot fully fathom the unfathomable…yet, the mystery of the Trinity does not mean we know nothing definitive about God since ‘it’s all a mystery.’”[4]

Pause in His presence for a moment and think this over…

---

[1] Boff, Trinity and Society, 2, 3,5, 81, 88-89, 98, 123, 128, 128-134, 133-134, 137, 172

[2] Boff, Leonardo. Trinity and Society. Trans. by Paul Burns. (Tunbridge Wells, Kent: Burns & Oats, 1992), 133.

[3] For example, Plantinga, Cornelius Jr. in “Social Trinity and Tritheism,” in Trinity, Incarnation, and Atonement:

Philosophical and Theological Essays. eds. Feenstra, Ronald J. and Plantinga, Cornelius Jr. (Notre Dame, IN: University of Notre Dame Press, 1989), 27, 28. Also Volf, Miroslav. In “‘The trinity is our Social Program:’ The Doctrine of the Trinity and the Shape of Social Engagement,” Modern Theology 14.3 (July 1998): 405. Rohr, Richard, with Mike Morrell. The Divine Dance: The Trinity and Your Transformation. (London: SPCK, 2016), 31. Etc.

[4] Seamands, Stephen. Ministry in the Image of God: The Trinitarian Shape of Christian Service. (Downers Grove, IL: IVP, 2005), 101, 103.