The Trinity and Reconciliation

Dennis Bray, 26.10.2021

Overview of Today

I. Survey some major themes regarding the Trinity and reconciliation

II. Think about these themes (and others) in context of the Edgar reading about 2 Corinthians 13:14
III. Do the same with the Moltmann excerpt.

A Brief Word About Reconciliation

The allasso word family

o Diallasso: dia (‘through’, as a means; the channel of an act)

o Sunallasso: sun- (‘together), allos (‘other’, ‘another’); very similar to the Latin prefix and root.

o Katallasso: kata- (‘according to’) – with early uses denoting exchange of money for goods, and such.

o Katallage: a derivative of katallasso

o Apokatallasso: apo (‘separation’, ‘distance’)

“whereas the English word ‘reconciliation’ emphasizes coming together – and from that we might infer that the parties
have changed from enemies to friends – the Greek term focuses first on the change of status, and only from that might
we infer a coming together.” (Paul, Reconciliation in the New Testament, 24)

Theme 1: The Operations of the Trinity are Inseparable

o Opera trinitatis ad extra sunt indivisa

When we understand that the Son is the Word of God, we see that God (the Father), God’s word (the Son), and the spirit are all intimately
active in creating.

Theme 2: All Aspects of Reconciliation Involve All of the Divine Persons

1. A specific example: The death of Jesus

2: A sweeping example: Ephesians 1:1-14

Theme 3: Aspects of Reconciliation are Closely Identified with Particular Divine Persons

o We’ve already seen hints from Ephesian 1:1-14.

o Ephesians 4:1-6: Therefore I, the prisoner of the Lord, urge you to walk in a manner worthy of the calling with
which you have been called, with all humility and gentleness, with patience, bearing with one another in love,
being diligent to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you
also were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who
is over all and through all and in all.

o 1 Peter 1:3: To those who reside as strangers, scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia, who are chosen according to (kata) the foreknowledge of God the Father, by (en) the
sanctifying work of the Spirit, to (eis, ‘for’) obey Jesus Christ and be sprinkled with His blood: May
grace and peace be multiplied to you. [For obedience and for sprinkling]

Some big-picture appropriations of divine reconciling activities

o The Father wills, loves, and sends

o The Son incarnates, suffers, obeys (by coming when sent)
o The Spirit inhabits, works, sanctifies, is sent

Theme 4: Reconciliation Flows from God’s Triune Nature

Rahner’s rule

The Trinity is unreconcilable reconciler

o God’s unity is transcendent, in that it surpasses any created unity not only by degree, but also in type.

o Classical theism view: single substance is the three persons, who are distinguished by the relations of
origin alone. No example of this in creation, and even our best analogies all falter.

o Social view: Divine persons are united in ways that humans are, but more intensely: e.g., shared will, full
knowledge of one another’s intentions, and complete cohesion of actions. But, even on a social trinitarian
view, the divine persons are united in a way that humans are not and cannot be: e.g. perichoresis.

The Trinity is unreconcilable reconciler

1. God is maximally perfect (the most perfect possible).

2. God is triune (one substance, three persons).
3. God is love.
4. Therefore, to be maximally perfect is to be triune, and to be triune is to be love.

Reconciliation is a means, not an end

Theme 5: The Best Way to Understand the Reconciling Work of the Trinity is Through the Notion of the
Kingdom of God