Private Confessions and Binding and Loosing in Christ’s Kingdom

I am convinced that the ordinances of Christ ought to take place in Christ’s church, and not simply in private or outside of the gathering of God’s people under the authority given to them by Christ. For Baptists and baptistic free churches, this means they take place particularly in the context and under the authority of the local church. This is because the ordinances are part of what Jesus means when he tells Peter, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. 16:19).”

Binding and loosing is particularly related to the proclamation of the gospel and to making disciples of those who respond in repentance and faith to that proclamation, namely through the means of grace – preaching and the ordinances. Baptism, while certainly a testimony of the baptizand’s profession of faith, is also an exercise of the local church’s charge to bind and loose – they affirm the baptizand’s confession and vow to edify them in their walk with Christ. Additionally, baptism is the first step in the lifelong process of church discipline. That term is not pejorative; rather, “discipline” simply refers to the continued formation of an individual through regular practices. The local church is integral in the discipline of the life of a believer; that role begins in baptism, and baptism is a continual reminder for the disciple and the church that s/he belongs to Christ and needs to be conformed to Christ.

Baptism is also part of how the local church manifests Christ’s kingdom; it is a visible sign of Christ’s death-defeating, resurrecting work in the baptizand’s life, and in that proclamation it also reminds other Christians of their own union with Christ’s death and resurrection. It is therefore a visible sign not only of and for the individual, but also for the congregation and for and to the world. This is why I continue to uphold the importance of the ordinances taking place in the context of the local church – they are instituted by Christ as part of the means by which the the local church exercises its authority and manifests Christ’s kingdom.

All this is particularly relevant to our current political climate. News dropped this weekend concerning the GOP nominee bragging about sexually assaulting women in a 2005 recording. Some evangelical leaders are dismissing this charge, and encouraging others to do so as well, on the basis that Trump has made a private confession of Christ and prayed privately to be forgiven of what he said in that tape. Voters are being encouraged to take this as a sign that he is a changed man.

I would be delighted to know that Trump, or anyone, has made a genuine conversion, and that they have turned from their sin and to Christ. The point here is that the Church has historically affirmed that conversions are part of its communal life, and, for baptistic churches, they are particularly and especially part of the local church’s communal life. Talk of Trump’s conversion, on the other hand, is being bound and loosed by a handful of televangelists who testify to his private change and private confession. This is part of a larger move in evangelicalism, rooted even further back in the revivals, that “tests” conversion through private, individual, emotional experience instead of via the binding and loosing of the local church. We do not have the ordinances as visible signs, or discipline as the long road of communal obedience, with private professions that are not bound and loosed in the context of the local church. We are instead asked to take a leap of faith and believe in private professions, rather than seeing them worked out publicly in the life of the local church.

I, for one, will stick with the Apostles and the subsequent wisdom of the Church and my Baptist forebearers. Confessions of faith take place within the communal life of the local congregation, and are part of the church’s “binding and loosing” of the gospel through the ordinances and discipline.

#TISsowhite? Reflections on Daniel Kirk’s Broadside

Daniel Kirk has a post that has been making the rounds this week in which he connects the theological interpretation of Scripture (TIS) movement with something he calls the “problem of whiteness.” Leaving aside questions about whether or not we can speak of TIS as a singular coherent “movement,” let’s consider the thrust of Kirk’s argument. As I understand it, Kirk appears to be arguing that the TIS movement, unlike other “situated” readings (such as feminist, African American, and LGBT readings), has failed to own up to its own “revisionist” approach to Scripture and that this failure is owing to the general “whiteness” of the movement–presumably TIS advocates are mostly white males who are not accustomed to locating their scholarship within a particular perspective. As Kirk puts it:

White, western theology has sat at the center of biblical interpretation for so long that all of our debates can only be about what the text “really” says. And when we know that the text doesn’t say what it must we create a theological paradigm (reading in light of the rule of faith) that enables us to say that everyone has to agree with us even when we’re disagreeing with the text because the people who gave us the text used our paradigm to pick which books belong.

The problem of whiteness in theology and theological interpretation is that it has sat at the center for so long, it has been “the right answer” for so long, that it is dispositionally incapable of recognizing that it only says what it says because it is white, western, and hegemonic.

As I see it there are at least three false dichotomies apparent in Kirk’s argument.

1. Kirk falsely pits the New Testament against subsequent orthodoxy.

Kirk seems to be assuming that TIS advocates don’t know the difference between the fourth century and the first. He assumes that “ruled” readings must necessarily be anachronistic–that we must “make Paul or Matthew into a proto-Trinitarian.” But, of course, no one actually makes that mistake. No TIS scholar of which I am aware would argue that the NT authors were Trinitarian in the same way that, say, Athanasius was Trinitarian, homoousios and all.

But quite obviously Kirk is making the opposite mistake in driving a sharp wedge between the NT and the trinitarian doctrine that organically grew from it in the earliest centuries of the church. He is, to use David Yeago’s categories, conflating theological concepts with theological judgments: “the same judgement can be rendered in a variety of conceptual terms, all of which may be informative about a particular judgement’s force and implications.” So it is possible, and perfectly permissible as an academic argument, to suggest that Paul could be rendering the same judgment about the status of Jesus Christ that the Nicene Fathers did, even if he did not (for obvious historical reasons) utilize their precise conceptual language.

2. Kirk falsely pits the acknowledgement of our situatedness against the quest for truth.

Another problem with Kirk’s argument is that he seems to assume that TIS proponents are unaware or else unwilling to admit their own theological presuppositions. But I don’t see how any reading of the main texts of the TIS movement–including the evangelical ones–could be interpreted in this way. It seems to me that the TIS movement, in all of its various manifestations, is characterized by just the opposite: a broadly “postmodern” sensibility, a focus on the interpretive role of the community, a valuing of interpretive pluralism (within certain constraints), and an appreciation for premodern exegesis (with its more open-ended hermeneutic). Ironically, one of the main burdens of the TIS movement has been to show the limitations of the supposedly “objective” readings of the modernist historical-critical method.

But again, Kirk makes the opposite error. The real problem for Kirk seems to be the quest for “right” readings of the biblical text. This is where the “whiteness” charge comes in. TIS proponents, to the degree that they seek “the right answer,” are simply the product of a “white, western, and hegemonic” power play. But interpretive pluralism need not imply a kind of radical relativism: an anything-goes, wax-nose approach. There is truth to be had in interpretation, even if our access to it is always conditioned by our historical and cultural context. Acknowledging our theological presuppositions does not eliminate the possibility of better and worse readings of Scripture. However we want to conceptualize this dynamic (the hermeneutical circle, critical realism, etc.), there is a dialectic between the reader and the text that somehow does not leave the reader stuck in the mire of his own prejudices. Real advance toward the truth is possible.

3. Kirk falsely pits the rule of faith against listening to minority voices.

Kirk is right to call TIS opponents to consider their own prejudices and to embrace hermeneutical humility. Further, his piece serves as a helpful reminder that we should listen to minority voices in biblical and theological scholarship. White scholars of all theological stripes can be indicted on this front to one degree or another. Thankfully, recent decades have witnessed several attempts to remedy this error.

But Kirk makes an interesting and erroneous assumption in driving this point home. He argues that Western voices “create[d]” the theological paradigm of the rule of faith in order to exercise control over the marketplace of ideas. Apparently orthodoxy “only says what it says because it is white, western, and hegemonic.” As a friend pointed out on Twitter, another irony lies in the fact that the rule of faith was developed largely in non-Western contexts: places like northern Africa and modern-day Turkey. Further, the TIS movement has been eager to retrieve perspectives from Eastern Fathers such as Irenaeus, Athanasius, the Cappadocians, even Origen.

But in any event, it seems that one of the implications of Kirk’s argument is that the rule of faith, embodied in the Creeds of the church, is the unique creation and preserve of white western men. But what an insult this is to our trinitarian brothers and sisters in the majority world! The African bishops of the Anglican and Methodist churches, the evangelicals of China, and the Pentecostals of Latin America would surely be surprised to learn that they have embraced the trinitarian faith only because of white western colonialism. A true appreciation for our situatedness would acknowledge that only in a western liberal academic context could we make such a condescending assumption as to equate the ancient, trinitarian rule of faith with latter-day “whiteness.”

Ignatius and Submission According to the Flesh

I was reading through Ignatius’ “Letter to the Magnesians” this afternoon, and toward the end of the letter he says this:

“Be subject to the bishop and one another, as Jesus Christ in the flesh was to the Father and as the apostles were to Christ and to the Father, that there may be unity, both physical and spiritual (12.2; emphasis mine).

In Greek it’s, in part, ὑποταγητε…ὡς Ἰησοῦς Χριστὸς τῳ πατρὶ κατὰ σάρκα (emphasis mine).

Here we have what I’d call an early – very early – attestation to the “form of a servant / “form of God” hermeneutic that the later pro-Nicenes would use to refute the Arians, Eunomians, and other anti-Nicenes.

The Son Will Be Subjected to the Father? Thomas and Calvin Weigh In

Awhile back, during the heat of the summer, Matt posted some quotes from St. Basil and St. Augustine on the meaning of 1 Corinthians 15:28: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.”

In what sense will the Son be subjected to the Father? Does this verse teach a final submission of the Son of God as such to the Father ? Or are we to understand this subjection in terms of Christ’s humanity rather than his personal divine identity? As Matt pointed out, Basil and Augustine pick up on clues in the biblical text itself that point in the direction of the latter interpretation.

I was interested to hear from a couple of my favorite interpreters on this text as well. So I tracked down what Thomas Aquinas and John Calvin had to say. Here’s Thomas on 1 Corinthians 15:27-28 (emphasis added):

But on the other hand. If the Father subjected all things to the Son, the Son is less than the Father. The answer is that the Father subjected all to the Son as man, as has been stated, and so the Father is greater than the Son. For He is less according to his humanity, but equal according to His divinity. Or it might be said that even the Son Himself as God subjected all things to Himself, because as God He can do all that the Father does: “We await a Savior who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself” (Phil 3:20)….Therefore, he says, when all things are subjected to him. As if to say: God has not yet subjected all things to Christ, but when all things shall have been subjected to Him, namely, to Christ, then the subject Himself according to His humanity will be subjected to Him, namely, to the Father: “The Father is greater than I” (Jn. 14:28), and even now Christ as man is subjected to the Father, but this will be more manifest then.

And Calvin (again, emphasis added):

But Christ will then restore the kingdom which he has received, that we may cleave wholly to God. Nor will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, and Christ’s humanity will then no longer be interposed to keep us back from a closer view of God.

So it’s clear that Thomas and Calvin agree with Basil and Augustine: the Son’s subjection to the Father in the eschaton is a function of his humanity. There are clues in 1 Corinthians 15 itself that point in this direction (e.g., as Basil points out, the subjection spoken of is somehow a future and not a present reality; so it can’t be describing some eternally fixed relation of Father and Son in their immanent relations). But, as Thomas and Calvin seem to be appealing to, there are also Christological commitments grounded in the text of Scripture that must guide our interpretation of this particular text. We know from John’s gospel that there is some sense in which the Father is greater than the Son (John 14:28). But we also know from other texts that the Son possesses the same “glorious divinity” as the Father and that he has the same power to subject all things to himself (Phil. 3:20). The doctrine of the Trinity teaches us that, along with the Father and Spirit, the Son is the very God to whom all things will be subjected and who will finally be all in all.

So Thomas and Calvin seem to be employing the classical “form of God/form of servant” hermeneutical rule. Is this text speaking of Christ in terms of his deity or in terms of his humanity? Answering that question with regard to any particular text demands appeal not only to the specifics of the text itself but also to broader Christological judgments that take into account the entire scope of Scripture. In short, Basil and Augustine, Thomas and Calvin provide us with commendable examples of the classic principle that Scripture interprets Scripture.

Random Thoughts on Place and Time

Being in one place doesn’t actually separate you from other places. It connects you to all places on the same good earth.

The only way to be separated from other places is to be dis-placed in abstraction from any concrete place (online worlds, commuter cities, back-patio neighborhoods, etc.).

Similarly, being in one time doesn’t actually separate you from other times. It connects you to all times in the same eschatological continuum.

The only way to be separated from other times is to be un-timed in abstraction from any determinate time (casting aside tradition, appealing to timeless principles, embracing a carpe diem hedonism).

Applying these thoughts to ecclesiology, the church is connected to the universal and the eternal precisely by being local and present.

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel (Hebrews 12:22-24).

Blog Name Change

name tag

So the three of us have decided to change the name of the blog. It’s been a long time coming I guess. “Secundum Scripturas” (Latin for “according to the Scriptures”) has served us well over the years as a call to remember the foundational role of Scripture in all of our theologizing. But, alas, it is a Latin phrase. And while I’m tempted to quote Max Fischer (“Is Latin dead?”), we felt like the switch to an English title would help our less Latin-inclined readers and those with whom they might share our posts.

I suppose we could have just translated the phrase and called the blog, “According to the Scriptures.” That would have captured some of the emphases of the blog. But we are also keen to explore here the intersection of biblical interpretation, on the one hand, and dogmatic theology, on the other. So we decided to adopt the title “Biblical Reasoning” to capture both sides of this project. For those who are familiar with the writings of the late John Webster, you will recognize this phrase as the title of one of his most influential essays. First published in the Anglican Theological Review (90:4) and then in The Domain of the Word (Bloomsbury T&T Clark, 2012), Webster’s essay seeks to articulate a vision of Christian theology that locates both Scripture and theological reasoning in the context of the divine economy: God’s redemptive and revelatory activity in the Son and the Spirit. In this understanding, Christian theology “has its origin in the Spirit-sustained hearing of the divine Word,” which in turn prompts “the rational contemplation and articulation of God’s communicative presence,” on the part of the created, fallen, and redeemed intellect.

We do not claim to speak for Webster or his legacy, but we have been profoundly influenced by the framework he has articulated for a truly theological interpretation of Scripture. The phrase “biblical reasoning,” then, expresses in plain terms what we aspire to here: using our created and redeemed rational capacities to contemplate and elucidate the revelation of the triune God in Holy Scripture.

The domain name will not change. So there is no need to update RSS feeds or anything like that. Thanks for reading. Stay tuned for more reflections on biblical and systematic theology, which we hope will still be, by God’s grace and as far as we are able, “according to the Scriptures.”

A Sucker Punch From TFT


If you are an underliner like me, when you read T. F. Torrance, your page gets pretty marked up. Even when I don’t agree with the great Scottish divine, it’s hard not to be impressed by the intricacies of his thought. Here’s a gem I found while reading Torrance on Calvin’s doctrine of the knowledge of God. The line in bold jumped off the page and sucker punched me.

Thus one of the outstanding marks of Calvin’s theology is that he is able to hold objectivity and personalism closely together, whereas in much modern theology they tend to fall apart with disastrous consequences. As Calvin saw it, it is only when we allow the Truth of God to retain his own majesty in all our knowledge of him, and when we allow God himself to preside in all our judgments about him, that we may be truly personal ourselves and have personal relations with one another, whereas he who ceases in this way to speak with God unlearns even the art of speaking with his neighbor. (from “Knowledge of God and Speech about Him according to John Calvin,” in Theology in Reconstruction).

Responding to Bruce Ware with Charitable Criticism

By Matt Emerson and Luke Stamps

This past week, we were pleased to post two responses from Bruce Ware regarding some of the recent criticisms leveled against him and other proponents of eternal relations of authority and submission (ERAS). It should be obvious to anyone who has frequented this blog over the past month–since the first shots were fired in the Trinity debate–that we have some serious concerns with ERAS as it has been expressed by Ware, Wayne Grudem, and others (although we should be careful not to conflate these different writers’ views on every point). But at the same time, insofar as we have perceived that Ware and others were making a good faith effort to show how their positions fit within Nicene orthodoxy, we have tried to speak with charitable judgment and to avoid the hyperbolic terms others have used. This doesn’t mean that ERAS positions are impervious to critique–even serious cautions about their implications–but it does mean that we treat those attempting to demonstrate their orthodoxy in a different manner than those who high-handedly renounce orthodoxy. This isn’t, as some have suggested, simply “tone policing.” It is a matter of fairly, accurately, and charitably listening to, representing, and then critiquing our brothers’ perspectives.

As is evident in Ware’s posts, his main concern has been to assuage questions about his orthodoxy, particularly related to issues surrounding the divine will and the equality of the divine persons. Here we wish to offer some rather brief remarks in which we hope to affirm what is worthy of affirmation, question what needs further clarification, and critique what is worthy of critique. In doing so, we hope to model the approach we’ve tried to take with this debate throughout – offering fair critique of ERAS from historical and biblical perspective, while also doing so in a way that accurately and charitably represents the opposing view. [We should note that we are mainly interacting with Ware’s two recent posts, not everything he has ever written about the Trinity or gender relations].

1. Affirming What is Worthy of Affirmation

A. Humility

First, we want to thank Ware for his humility and charity in responding. This is especially important given that, for many of us involved, Dr. Ware is our elder, and, in Luke’s case, a former professor and teaching elder in a local church.

B. Engagement

Second, Ware has actually engaged the issues at hand. While we still disagree with how he parsed some of his points (see below), Ware did not side step or throw out red herrings. Instead, he took the challenge head on and attempted to demonstrate what has been called into question – his orthodoxy.

C. Orthodox Affirmations

Third, and perhaps most importantly, Ware has explicitly affirmed his assent to the unity of the divine will, inseparable operations, and the eternal processions. While we still have questions about how he arrives at these doctrines and how they cohere with ERAS, it is vital that we continue to acknowledge and appreciate that Ware has affirmed these components of classical Trinitarianism.

2. Questioning What Needs Clarification

A. Distinct Activations of the Divine Will?

Perhaps the biggest question we have, and one that has been rightly asked by others, is how Dr. Ware is affirming the unity of the divine will while also arguing that each person “activates” that will in a unique sense. We understand that there is precedent, not only in the Cappodocians (on Anatolios’ interpretation) but also in John Owen (as has been noted by Matthew Barrett) and other Reformed thinkers, to speak of distinct inflections or expressions of the one divine will–that each person of the Godhead relates to the numerically singular divine will in distinctive ways according to their distinctive modes of subsistence. But this is not exactly the way that Ware speaks about the three persons and their relationship to the divine will. It seems that, for Ware, the three persons are using the one divine will almost like a common piece of equipment. He even speaks of three “distinguishable acts of willing which together brings to light the fullness of that one divine will.” But this simply pushes the question back a step. Under what conditions are the three persons activating the divine will distinctly? Doesn’t this way of speaking imply that the three divine persons possess distinct volitional equipment of their own, so to speak, by which they utilize the shared volitional equipment? For what it’s worth we have similar questions about certain renditions of the Reformed pactum salutis that speak of the divine persons as distinct “centers of self-consciousness” or distinct “agents of willing.”

B. Simplicity

This question has been raised by others as well, but we wonder how Ware’s language of distinct but harmonious acts of willing squares with the traditional doctrine of divine simplicity. It also appears that Ware has redefined somewhat the classical trinitarian terms, “person” and “nature,” such that “authority” is no longer an attribute shared equally by the three persons in the one divine essence, but is instead a relational property possessed by the Father and also, with respect to the procession of the Holy Spirit, by the Son. This again raises questions about the doctrine of divine simplicity, according to which God’s being is identical with all of his attributes. We’d be interested to know where Ware now stands with regard to this crucial affirmation of classical Christian theism.

3. Critiquing What Needs to Be Critiqued

A. The Biblical Warrant for Eternal Generation

Since I (Matt) have written about the biblical basis for eternal generation at length and in summary fashion, we can be brief here. We take it that the biblical basis for the eternal processions is very strong, not simply based on one or two slam-dunk proof texts but on the basis of specific biblical texts understood in the context of broader biblical judgments about the eternal trinitarian relations. We suspect that Ware’s hesitancy about the biblical basis for the eternal processions stems from a significantly different theological method than the one we find most compelling (more on this below).

B. Problems with Social Trinitarianism

We are not certain if Ware would describe his position as a version of social trinitarianism, but many of his affirmations seem to point in that direction. As we hinted at above, to speak of what one divine person could/would do with respect to another seems to imply that the persons have their own discrete psychological-volitional equipment, as it were. In our view, this language places too much strain on the unity of the divine will, even in the nuanced way that Ware has spoken about it (distinct inflections in the one divine will). It is also ill-advised to speak about the possibility of the Father working unilaterally apart from the Son and the Spirit even in terms of a hypothetical scenario, since to do so would introduce contingency to the relations within the Triune God. The tradition as maintained, and more importantly Scripture demands, that we speak of the eternal relations of origin as a necessary feature of God’s inner life. Likewise, Scripture demands that God’s economic work be understood as one and inseparable. So, to speak about the Father “humbling” himself in his choice to work through the Son and by the Spirit is, in our view, to come too close to seeing the divine persons as distinct agents–as distinct psychological-volitional subjects who simply cooperate perfectly with one another.

D. Problems with Theological Method

We suspect that many of these questions about and critiques of Ware’s position arise from differences in theological and hermeneutical method. As we have noted here before, Ware and other ERAS proponents (though not all) seem to subscribe to a biblicist method (note that this is a descriptive and not a pejorative term). This method seeks to understand and explicate Christian doctrine primarily, and sometimes exclusively, through reflection on the biblical text and, as much as possible, without the influence of superimposed external grids, such as traditional doctrinal formulations. This is not to say that biblicists find tradition unimportant or that they never make appeals to the tradition. But it does seem that their desire is to theologize, as much as possible, via direct reflection on Scripture. While there is much about this approach that we can appreciate, we have argued for a more confessional hermeneutic here, one that sees tradition as derivatively authoritative. In other words, insofar as tradition (and particularly Creeds and confessions) are derived from Scripture, they should be seen as faithful summaries of and guides to understanding God’s Word to us. They are always subject to Scripture, but, in the case of the Nicene Creed in particular, they have been tested and found faithful to Scripture for the last 17 centuries. So, for us, the ecumenical creeds (and, in a somewhat different respect, our own specific ecclesiastical confessions) have a kind of controlling function in our biblical exegesis. Any major revisions to the creeds or any major redefinition of their terms would require much more than our own private interpretation of the biblical text.

E. “Form of God”/”Form of a Servant” and Ad Intra/Ad Extra Distinctions

Many of our questions and criticisms of ERAS might be assuaged if its proponents moved closer to the classical “rule” which distinguishes texts that speak of the Son of God as such from texts that speak of the Son of God Incarnate. As we have stated before, ERAS hinges largely on biblical passages that have been classically understood to speak of Christ in his incarnate state, and not of the Son of God simpliciter. So, John 6:38; 1 Cor. 11:3; and 15:28 should be read according to this “rule,” a rule which is given explicit biblical warrant in Phil. 2:5-11.

Similarly, it would help matters greatly for ERAS proponents such as Ware to make a clearer distinction between what we can say about God’s life ad intra and what we can say about God’s work ad extra (first planned in the eternal decree and then worked out on the stage of redemptive history). Even if we can speak about a certain kind of “obedience” in the eternal covenant of redemption (we still have questions about this) and though we certainly speak about the obedience of the Son in his incarnate state, it is a mistake, in our view, to read these ad extra realities back into the ad intra relations of the Trinity in too close a fashion. The Trinitarian missions do reflect and extend the Trinitarian processions. It is fitting, for example, that the Son is temporally sent from the Father since he is eternally generated from the Father. But it would be a category error to assume that everything that obtains in the Son’s incarnate state also obtains in the Son’s eternal life in the immanent Trinity. We consider submission one of those uniquely economic roles taken on by the Son.

F.  Inseparable Operations and Appropriation

The quotations from Ware’s book that seem to have caused the greatest stir are his affirmations regarding the Father’s supremacy over the Son and Spirit and the analogy he draws from this to God’s supremacy over (but calling of) his creatures. And rightly so. These are, in our opinion, among the most problematic portions of Ware’s book. Ware has sought to clarify these statements by once again emphatically reaffirming the consubstantiality of the the divine persons: they each possess “the identically same divine nature.” His statements about the Father’s supreme glory within the Godhead were, on his account, references to the Father’s unique personhood and work–not to any distinction in nature–and were an attempt to get at the truth of biblical passages that seem to assign ultimate glory to the Father (Phi. 2:11; 1 Cor. 15:28). We are grateful for Ware’s consistent denial of Arianism and his repeated affirmation of the homoousion. But at points we wonder what role these biblically-formed doctrines play in his exegesis of specific texts, like the ones cited above. It is a mistake, in our view, to interpret passages that speak of a distinctive glory and supremacy assigned to the Father in such a way that it would exclude the other Trinitarian persons who share in the one supremely glorious divine essence (e.g., John 17:5). Another way of putting this is to say that we have to hold the doctrine of appropriation (which seems to be what Ware is speaking to here) in much closer connection with the doctrine of inseparable operations. Even when the Father is the one who is spoken of as performing or receiving a particular action (as final glory is assigned to the Father in Phil. 2 and 1 Cor. 15), we must always return to the fact that it is the one triune God who is working inseparably in the economy and to whom all glory must be rendered. We doubt that Ware would disagree with this, but at times it seems that, for him, inseparable operations simply means that the three divine persons work in concert, albeit through one volitional capacity. But the traditional notion is much stronger than this. Traditionally, inseparable operations, which is simply a corollary of monotheism, has meant that in every external act of the Triune God, there is only one acting and one willing (not three), even when this one act may terminate upon or be appropriated to one or the other members of the Trinity. We appreciate the clarifications that Ware has made regarding the shared divine essence of the three trinitarian persons, but to speak about the Father being supreme over the other persons in their ad intra relations simply skirts too close to major trinitarian error. We think Ware needs to rethink how he formulates the doctrine of appropriation vis-à-vis the doctrine of inseparable operations in order to avoid confusion on this point.


We love Bruce. He is an admired theologian and a dear friend. We respect his attempt to show the coherency of his ERAS position with Nicene orthodoxy. We are grateful for the affirmations he has clarified in this effort: the unity of the divine will, the inseparability of trinitarian operations, and the eternal relations of origin. In our view, Bruce is not a heretic nor is he teaching any kind of high-handed heresy. At the same time, we continue to have serious objections to some of his formulations, and we would wish to point both him and our fellow evangelicals to the time-tested formulations of the classic, pro-Nicene tradition and its reception in patristic, medieval, Reformation, and post-Reformation thought. It is our prayer that our (no doubt flawed) attempt at some charitable criticism of his views will help to move the discussion forward as we all seek to know the ineffable mystery at the heart of the Christian faith.

An Open Letter to Liam Goligher, Carl Trueman, and Todd Pruitt on Trinitarian Equality and Distinctions – Guest Post by Bruce Ware


The following is another guest post from Bruce Ware. We are happy to give Dr. Ware a forum to clarify his views. We will be posting our own response to his posts in the next few days.

An Open Letter to Liam Goligher, Carl Trueman, and Todd Pruitt on Trinitarian Equality and Distinctions

Bruce A. Ware
Rupert and Lucille Coleman Professor of Christian Theology
The Southern Baptist Theological Seminary

July 2016

Dear Liam, Carl, and Todd:

One thing I admire highly about you and some others in this recent discussion on the Trinity is the deep conviction and passion for truth I’ve seen evidenced. I share those same deep commitments to know, and uphold, and guard the truth, and have always sought, to the best of my ability, by God’s rich grace, to develop convictions that are faithful to Scripture. I do sense that one thing dispositionally different between us is that your “go to” standard for truth seems to be the creeds and confessions, whereas I go first and foremost to Scripture while also having a deep respect for and a longing to be faithful to both the ecumenical creeds and our own tradition’s confessional documents. But sola Scriptura reigns in my heart, to be sure, and for this I make no apologies whatsoever.

Now, to get to the concerns raised by Todd Pruitt in his latest posting. I agree wholeheartedly that words matter. One is responsible for what one says and writes. But here’s one problem with what was quoted. The broader context of my quoted statements was not provided to the readers of Todd’s blog article, and the context makes a significant difference in how rightly to interpret my statements that highlight the supremacy of the Father. Those comments on the Father’s supremacy come from my chapter, “Beholding the Wonder of the Father,” which begins as follows:

The Christian faith affirms that there is one and only one God, eternally existing and fully expressed in three Persons, the Father, the Son, and the Holy Spirit.  Each member of the Godhead is equally God, each is eternally God, and each is fully God—not three gods but three Persons of the one Godhead.  Each Person is equal in essence as each possesses fully the identically same, eternal divine nature, yet each is an eternal and distinct personal expression of the one undivided divine nature. . . . [W]hat distinguishes the Father from the Son and Spirit is not the divine nature of the Father.  This—the one and undivided divine nature—is also possessed equally and fully by the Son and Spirit.  Therefore what distinguishes the Father is his particular role as Father in relation to the Son and Spirit and the relationships that he has with each of them.  In light of the equality of essence yet the differentiation of role and relationship that the Father has with the Son and Spirit, how may we understand more clearly the distinctiveness of the Father in relation to the Son and Spirit?  We turn in this chapter, then, to explore this question, and through this exploration, to marvel more fully at the wonder that is God the Father (pp. 43-44).

If one reads correctly what I am saying in this chapter, the full deity of the Father, Son, and Spirit is affirmed clearly and unequivocally. As I do many times in this book, I stress the importance of the unity of God by underscoring the one eternal and undivided divine nature that is possessed fully by the Father, fully by the Son, and fully by the Spirit. So, at the level of deity, worth, and intrinsic glory, they are fully equal. But then at the end of these opening words to the chapter, I also make clear that now my focus will be directed, not to the one commonly possessed divine nature, but to the differentiation of persons and roles that we see with the Father, Son, and Spirit. The context, then, for discussing the supremacy of the Father has nothing to do with a supposed supremacy of the Father’s nature—which, then, indeed would be Arianism or some variant form of heresy.  Any supposed supremacy of the Father in nature, or in deity, is ruled out both by what I quoted above, and also from the previous chapter of the book in which I outlined the historical, orthodox Trinitarian position that I embraced.  Rather, this is a hypostatic supremacy of relationship (he’s eternally Father of the eternal Son) and role (e.g., he sends the Son) – period! Nothing more, and nothing else.

A number of others, from some of the Fathers on, have spoken in similar ways.  For example, James Petigru Boyce, the founding president of Southern Seminary where I have the privilege to teach, writes, “[T]here is also a subordination of office or rank still more plainly taught [in Scripture]. By virtue of this, the Father sends the Son, and the Father and Son send the Spirit. . . . The order of this subordination is plainly apparent from the scriptural names and statements about the relations.  The Father is unquestionably first, the Son second, and the Holy Spirit third.  This is their rank, as well because of the mode of subsistence, as of its order.  Hence they are commonly spoken of in this order, as the First, Second and Third Persons of the Trinity” (Abstract of Systematic Theology, 155).  Of course, Boyce is not saying that the Son’s or Spirit’s nature is subordinate, but that their respective personal rank (Boyce’s word, no doubt referring to the eternal taxis or ordering of the Trinitarian persons) and actions follows their mode of subsistence.

So, does the Father have a kind of supremacy of personal relations that is not a supremacy of nature? Is he rightfully the recipient of ultimate glory that attaches to his personhood and work, not to the one and undivided divine nature he commonly possesses with the Son and Spirit and not in a way that diminishes the fully shared glory of Father, Son, and Spirit in the immanent Trinity? I believe the answer to these questions from Scripture is, yes. Prior to the quotations Todd gave from my book, I had written at some length about Paul’s statements in Phil 2:11 and 1 Cor 15:28 both of which indicate some kind of special glory that is rightly ascribed to the Father specifically at the very moment that every knee bows and every tongue declares that Jesus Christ is Lord—“. . . to the glory of God the Father” (Phil 2:11)—or at the very moment that all of creation is placed in subjection to the Son—as the Father is singled out to receive highest honor as the Son places himself in subjection to his Father who subjected everything to the him, the Son! (1 Cor 15:28). The Father is rightful recipient of the ultimate glory from the work of the Son, which Christ himself acknowledged when he said, “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). The language of supremacy, then, attaches to who the Father is qua Father and thus in his personal relation to the Son and the Spirit, and to his role as Father in designing the work (i.e., “the work which You have given Me to do” – John 17:4) that the Son carried out in complete faithfulness and obedience.

Some might wonder, but are these not expressions of the glory of the Father while the Son is in his incarnate state (even when raised and ascended) so that they might just as well be said of the Son in his deity? Allow me two responses: 1) At the level of the Son’s deity, there is fully shared glory because the Trinitarian persons fully share the divine nature. As I’ve stressed often, there simply is no distinction between Father, Son, and Spirit when considering each of them as divine. As God, they possess the identically same divine nature, and hence are equally fully divine, possessing identical divine attributes, and are of equal infinite worth and glory. But in these texts the reference is to the distinct and particular hypostatic identity of the Father, who sent the Son, and whose plan and purpose was accomplished by the Son. The distinction of person, with the hypostatically particular role the Father has in planning and executing the work of salvation through his Son, is the basis in all of these texts for a particular kind of glory that is rightly directed to the Father as Father. 2) Tied to this first point is the observation that one might have expected, instead, that these expressions of glory be made to the one Triune God. But they are not. They are instead deliberate expressions of glory to the Father qua Father that are tied, not to his intrinsic deity per se, but to the outworking of the particularity of his role as the eternal Father of the eternal Son, executing his eternal plan inseparably through the agency of His Son, all expressive, of course, of the eternal modes of subsistence that mark the persons of the Godhead distinctly.

Interestingly, later in my book I also write about Jesus’ promise of the coming Holy Spirit where he says that when the Spirit comes, he will not speak on his own initiative, but, as Jesus says, “He will glorify Me, for He will take of Mine and will disclose it to you” (John 16:14). Does this not also speak of a particular glory that attaches to the Son as Son that is not rightly given to the Spirit as Spirit? After all, do we ever hear Jesus speak of himself glorifying the Spirit, as we hear in this text of the Spirit glorifying the Son? Now, if this statement of the Spirit’s glorifying of the Son were a reference to the nature of the Son vis-à-vis the nature of the Spirit, we would have to conclude that Jesus considered the Spirit inferior in his very being, and this indeed would be false. But that is not the point of what Jesus says. He clearly has in mind the personal relations between the Son and the Spirit. Just as Jesus did not speak on his own initiative, but spoke what the Father gave him (John 8:28), so now the Spirit will likewise not speak on his own initiative but will speak what Jesus gives him (John 16:14). And in both cases, this leads to a glorifying of the One who gives the word and work to the other, a particular glory of the Father vis-à-vis the Son, and a particular glory of the Son vis-à-vis the Spirit, that is distinctive and exalted. No doubt, these personal relations are tied to the divine plan and the triune God’s work ad extra. Yet God’s ad extra work is consistent with the way the divine persons relate to each other and their mode of subsistence from eternity. Once again, what is at issue here is not about distinguishing supposed differences in the deity of the Father, Son, and Spirit since they all equally possess the identically same divine nature, but it is about distinguishing who they are in their persons, the work each is responsible to do, all of which flows out of the modes of subsistence from all eternity.

Allow me also to comment briefly on quotations made by Todd that speak of the Father not working unilaterally but rather choosing to work through the Son and the Spirit. My point here is very simple: since the Father is omnipotent, there simply is nothing that could hinder him by nature from doing anything he would choose to do. Of course, this is purely hypothetical, and I acknowledge that my wording here could be made more precise. I did not intend to suggest that the Father ever would act in such an independent manner, or could act independently, strictly speaking, in light of the Trinitarian union of persons. Indeed, he acts always and only inseparably with the Son and the Spirit. Still, the point is that while he acts inseparably, he also wills with the Son and Spirit to act in full accord with them, and he intends in this to put the Son, in particular, in the place of ascendant exaltation. So, indeed, the work of God is inseparable, as the church has long held, but the work of the one God is also hypostatically distinguishable. As Calvin has said, “It is not fitting to suppress the distinction that we observe to be expressed in Scripture. It is this: to the Father is attributed the beginning of activity, and the fountain and wellspring of all things; to the Son, wisdom, counsel, and the ordered disposition of all things; but to the Spirit is assigned the power and efficacy of that activity . . . . The observance of an order is not meaningless or superfluous, when the Father is thought of first, then from him the Son, and finally from both the Spirit” [John Calvin, Institutes of the Christian Religion 1:13.18, ed. John T. McNeill, 2 vols., trans. Ford Lewis Battles (Philadelphia: Westminster, 1960) 1:142-43]. In all of the ad extra workings of the one God, although the Father grounds the beginning of the activity, he acts inseparably through the Son and by the Spirit thus reflecting their unique mode of subsistence and in ways that magnify all three divine persons, but in particular, the Father designs to shine the spotlight on His Son by the Spirit, which is his purpose, as the Father, from the very beginning (Eph 1:9-10).

I wish to be as clear and precise as possible, in light of the severity of charges made by all three of you. I uphold unequivocally, unreservedly, and with deep conviction, the full deity of the Father and of the Son and of the Spirit. The Son is fully homoousios with the Father, and even though not declared explicitly in the Constantinople (A.D. 381) revision of the Nicene Creed (A.D. 325), I believe that the Holy Spirit is likewise homoousios with the Father and the Son. Each is equally God because each possesses fully the one and undivided divine nature that renders them co-equal and co-eternal, unified in their being as the One God, equal in power and glory as each is fully God. Furthermore, I embrace the eternal modes of subsistence—viz., the Father’s eternal paternity, the Son’s eternal generation, and the Spirit’s eternal procession—that alone grounds the Father as the eternal Father of the eternal Son, and the Son as the eternal Son of the eternal Father, and the Spirit as eternally coming from and united with the Father and the Son. In addition, I also hold with equal conviction that Scripture and creed both insist on the distinction of persons in which the Father is first, the Son second, and the Spirit third, according to their appropriate modes of subsistence, and as evidenced then by the fitting ways in which they relate to one another and work in the world as displayed repeatedly in Scripture. Both full equality of nature and distinction of persons are necessary to uphold rightly the doctrine of the Trinity, and I affirm both with great joy and conviction.

That I also hold that, among those things that distinguish the Father, from the Son, and from the Spirit, is an eternal relation of authority and submission which again reflects their eternal modes of subsistence and is shown in all of the works of the Trinitarian persons as depicted repeatedly throughout the whole of the Bible—that I hold this also simply should not count against my orthodoxy since these relations of authority and submission have nothing to do with how the divine persons share and possess fully the divine nature, but rather have to do only with the outworking of their eternal personal relations. As I have said many times, because the Father is the eternal Father of the eternal Son, the Father always acts in ways that befit who he is as Father, and among the expressions of this is the exercise of hypostatically distinctive fatherly authority. Because the Son is the eternal Son of the eternal Father, he always acts in ways that befit who he is as Son, and among the expressions of this is the exercise of hypostatically distinctive filial submission.   Is it not clear that these proposed relations of authority and submission are tied not to the one undivided divine nature in which the Father, Son, and Spirit are exactly and indistinguishably equal, but rather they are expressive of their respective hypostatic identities, which in turn flow out of their respective eternal modes of subsistence? Now, we may disagree on this proposal of eternal relations of authority and submission, but this disagreement should not be placed in the categories you have suggested.

I close with a quote from someone both you and I respect very highly, one of the great evangelical statesmen of the 20th century, a pastor-scholar for whom we all have deep appreciation and gratitude. I would suggest that his articulation of the Trinity reflects essentially the same core understandings as the view I and others have put forward. Notice that it is the “members of the Godhead” (last sentence) that he says are related as evidencing both the full equality of the Trinitarian persons along with the subjection (I prefer the word ‘submission’) of Son to Father and Spirit to Father and Son. I embrace these comments on the glorious Trinity and pray that we can agree that such a view is fully orthodox, grounded in abundant biblical teaching, and instructive to all of us regarding who the Triune God truly is. Hear the words of the late James Montgomery Boice, cofounder and former president of the Alliance of Confessing Evangelicals, and former pastor of Tenth Presbyterian Church, Philadelphia, PA (1968-2000):

While each [Trinitarian person] is fully divine, the three persons of the Godhead are related to each other in a way that implies some differences. Thus, it is usually said in Scripture that the Father (not the Spirit) sent the Son into the world (Mk. 9:37; Mt. 10:40; Gal 4:4w), but that both the Father and the Son send the Spirit (Jn. 14:26; 15:26; 16:7). We don’t know fully what such a description of relationships within the Trinity means. But usually it is said that the Son is subject to the Father, for the Father sent him, and that the Spirit is subject to both the Father and the Son, for he is sent into the world by both the Son and Father. However, we must remember that when we speak of subjection we do not mean inequality. Although related to each other in these ways, the members of the Godhead are nevertheless ‘the same in substance, equal in power and glory,’ as the Westminster Shorter Catechism says (Q. 6) [James Montgomery Boice, Foundations of the Christian Faith: A Comprehensive and Readable Theology, revised in one volume (Downers Grove, IL: InterVarsity, 1986) 115].

Amen, and Amen.

Your brother in Christ,


Knowing the Self-Revealed God who is Father, Son, and Holy Spirit – Guest Post by Bruce Ware

The following is a guest post by Dr. Bruce Ware, T. Rupert and Lucille Coleman Professor of Christian Theology at the Southern Baptist Theological Seminary.


Knowing the Self-Revealed God who is Father, Son, and Holy Spirit:
Clarifications and Declarations in a Humble Endeavor to Know the Trinitarian God Rightly

Bruce A. Ware

“. . . Let him who boasts, boast in this, that he understands and knows Me . . .” (Jer 9:24)

I’m grateful to Matthew Emerson, Luke Stamps, and Luke Wisley for allowing this guest posting on their blog site. While the discussion of Trinity of recent weeks has been productive in many ways, there remains for me one distressing element. Much of the discussion has been made within the context of charges of unorthodoxy regarding myself and others committed to the position that we see the Bible indicating eternal relations of authority and submission within the Trinity. Several issues have been raised by a number of writers, and I wish here to clarify just how I see our position as consistent with the pro-Nicene tradition and with Scripture. While much more can be said, I am hopeful of providing enough to see the lines of thought that could be developed further in another context. I’ll address five main issues raised, as I have seen them discussed over these past weeks.

  1. Issue: How can one uphold the inseparable operations the pro-Nicene theologians found indispensable along with the notion that the Father, Son, and Spirit each acts in distinct ways as indicated repeatedly in Scripture (e.g., Father sending, Son going, Spirit empowering)?

Response: I gladly affirm my commitment to the doctrine of the inseparable operations of the Father, Son, and Holy Spirit. Because each person of the Trinity possesses the identically same divine nature, each uses the same power and relies on the same knowledge and wisdom in conducting the various works that each does. So, there cannot be a separation or division in the work of the One God since each person participates fully in the One nature of God. But this does not preclude each person accessing, as it were, those qualities of the divine nature (e.g., power, knowledge, wisdom) distinctively yet harmoniously, according to their own hypostatic identities as Father, and as Son, and as the Holy Spirit, such that they bring to pass one unified result accomplishing the one work of God. In this way, the personal works of the Father, Son, and Spirit may be distinctive but never divided; each may focus on particular aspects of the divine work yet only together accomplish the one, harmonious, unified work of God. Each work of the Trinitarian persons, then, is inseparable, while aspects of that one work are hypostatically distinguishable. Inseparable, but not indistinguishable—this accounts for the full biblical record of the works of God which are unified works done by the one God, yet always carried out in hypostatically distinguishable ways.

Khaled Anatolios offers assistance on this issue when discussing the position on divine agency advanced by Gregory of Nyssa. Anatolios writes that Gregory ruled out the notion of the Trinitarian persons functioning as separate agents, working independent of one another. But, he continues,

the notion of an altogether undifferentiated agency in which each of the persons partakes in exactly the same manner is also implicitly but very clearly ruled out by Gregory’s consistent strategy of using three different verbs to distribute the common action distinctly to the three persons. . . . [T]he typical pattern for that distribution is that every action issues from the Father, is actualized through the Son, and is completed by the Spirit. There is thus an ineffable distinction within unity in divine co-activity such that the one divine activity is completely effected by each of the persons and yet is distinctly inflected between them. Every activity that is originated by the Father is equally yet distinctly owned by Son and Spirit [Retrieving Nicaea: The Development and Meaning of Trinitarian Doctrine (Grand Rapids, MI: Baker, 2011) 231].

I affirm what Anatolios suggests, that we can understand Trinitarian co-agency neither as “altogether undifferentiated” nor as divided and independent. Rather, all divine action is performed by the Father, Son, and Spirit in an undivided yet distinct manner, as inseparable while also being hypostatically distinguishable.

  1. Issue: Closely related is the next question, regarding the will of God as this pertains to the one and undivided divine nature and the three distinct persons. Can there be a will of authority (from the Father) and a will of submission (from the Son) without conceiving of separate and separable divine wills?

Response: In short, my answer is yes. But the issue is anything but simple. I would suggest that we affirm what the church Fathers did, that “will” as a volitional capacity is a property of the divine nature. So, in this sense, each of the three persons possesses the identically same will, just as each of them possesses the identically same power, and knowledge, and holiness, and love, etc. Yet, while each possesses the same volitional capacity, each also is able to activate that volitional capacity in exercising the one will in distinct yet unified ways according to their distinct hypostatic identities and modes of subsistence. So, while the Father may activate the common divine will to initiate, the Son may activate the divine will to carry out, e.g., “from” the Father, “through” the Son—as has often been affirmed in Trinitarian doctrine following the pattern in Scripture itself (e.g., 1 Cor 8:6). Given this, one might even speak of one unified will of God, as the volitional capacity common to all three, along with three “inflections” of the unified divine will (borrowing Anatolios’s wording), or three hypostatically distinct expressions of that one divine will, or even three distinguishable acts of willing which together bring to light the fullness of that one unified will—all of which express the particular ways each divine person activates that common will as expressive of their particular personhood and distinctive yet undivided personal action. This way of understanding the will of God—one will that is the volitional capacity of nature, along with distinct activations or inflections of willing from each of the three divine persons—is akin, then, to how we should understand, for example, the love of God. Love is a quality or attribute of the divine nature and as such is common to the Father and the Son and the Holy Spirit. Yet the Father’s expression of love for the Son is distinctly the Father’s, as the Son’s expression of love for the Father is distinctly the Son’s, and the Holy Spirit’s expression of love for Father and Son is distinctly his—one common attribute of love with three expressions or inflections of that capacity of love through each of the three Trinitarian persons.

Apart from such a perspective, it is difficult to imagine how the three Trinitarian persons share in intimate fellowship, love, communication, and mutual support. While there is one divine will, there must also be what Anatolios refers to as “distinct inflections of the one divine will belonging distinctly to the three hypostaseis” [Retrieving Nicaea, 220, fn. 234] lest we propose, even unwittingly, some form of modalism or unitarianism. Terminology here is difficult, but if we are to undergird the genuineness of shared love and fellowship in the Trinity, and if we are to acknowledge the Trinitarian grammar of divine willing that is expressed from the Father, through the Son, and completed by the Spirit, then something along the lines of one unified divine will of volitional capacity along with three distinct yet undivided inflections or activations of willing by the three persons needs to be upheld. As a result, we can conceive, for example, how the Father can plan, purpose and will to send the Son (John 6:38; Eph 1:9; 1 John 4:10), and the Son accept and embrace the will of the Father (John 4:34). These are “distinct inflections” of the one and unified divine will, as seen from the particular hypostatic perspectives of the Father and the Son.

  1. Issue: Is the Son free in his willing to obey the will of the Father? Some might think that if the Son must embrace the Father’s will, then he cannot truly be free in accepting to do the Father’s will. This issue is raised by D. Glenn Butner, Jr., in which he dismisses the notion that the Father could genuinely will in an authoritative way and the Son in a submissive way since the Son cannot will other than the Father has willed. As he writes, “. . . the Son cannot submit to the Father because such submission requires freedom [“Eternal Functional Subordination and the Problem of the Divine Will,” JETS 58.1 (March 2015) 147].”

Response: But this objection only stands if the kind of freedom one is considering is libertarian freedom, i.e., the so-called power of contrary choice. That is, Butner’s criticism only works if the freedom by which the Son is said to “freely obey” the Father is one in which he can equally obey or disobey the Father, i.e., the Son has libertarian freedom which requires the power of contrary choice. But I have argued elsewhere that libertarian freedom is a failed conception that neither explains why moral agents choose precisely what they do, nor does it accord with the strong sovereignty of God we see throughout the Scriptures [God’s Greater Glory: the Exalted God of Scripture and the Christian Faith (Wheaton, IL: Crossway, 2004) 85-95; and “The Compatibility of Determinism and Human Freedom,” in Whomever He Wills: A Surprising Display of Sovereign Mercy, eds. Matthew M. Barrett and Thomas J. Nettles (Cape Coral, FL: Founders Press, 2012) 212-230]. If we adopt instead the conception of freedom in which our freedom consists in our unconstrained ability to do what we most want, or to act according to our highest inclination—sometimes referred to as a “freedom of inclination”—then this problem is removed. The Son’s willing submission is his free and unconstrained expression of what he most wants to do when he receives the authoritative will of the Father, which is always, without exception, to embrace and carry out precisely what the Father gives him to do.

  1. Issue: Have the proponents of ERAS (eternal relations of authority and submission among the Trinitarian persons) denied the Nicene doctrine of the eternal generation of the Son?

Response: The answer emphatically, and for all proponents of our view whom I know, is no. We have never denied this doctrine, and indeed we affirm it as declaring very important truths about the eternal relation between the Father and the Son, the eternal deity and unity of both the Father and the Son, and the eternal Fatherhood of the Father and eternal Sonship of the Son. Although I believe I could speak for all proponents of ERAS, it would be best here to speak for myself alone. For my 30+ years of teaching, I have believed and taught with great conviction that the Father is the eternal Father of the Son, the Son the eternal Son of the Father, and that the Son, in possessing the identically same and eternal divine nature as the Father possesses, is homoousios with the Father. Where I have always hesitated is with biblical support put forth by others for the twin doctrines of eternal generation (Son) and eternal procession (Spirit), sometimes called the doctrine of the eternal modes of subsistence. Because of this, though I have never denied this doctrine, I have been reluctant to embrace it. I have craved biblical support and yet have not been convinced by what has been offered. John 5:26, for example, perhaps the most-frequently cited text in support of eternal generation, does not, in my judgment, teach this doctrine. The verse begins with “for” (gar) indicating it is explaining what was said in 5:24-25. There, those who believe in the Father are granted eternal life (5:24), and those likewise who believe in the Son are granted resurrection life (5:25). How is this? The explanation comes in 5:26 where the Father has life in himself, presumably to give to those who believe, and he has given the Son also life in himself, again presumably to give to those who believe. The subject is the gift of eternal life, not the ontological life of the Father and Son in the immanent Trinity. Well, this is not the place to conduct more exegetical commentary, but just to say that I have not been persuaded of this doctrine from the biblical texts cited in its support (yet, in light of what you’ll read below, I would be happy to be so persuaded!).

Doesn’t this mean you reject the doctrine of the eternal modes of subsistence, then? No, it does not, for reasons that have pressed more heavily upon me in recent years. Allow me to offer these two reasons for why I have come to accept it: 1) I have great respect for the history of this doctrine, knowing its near universal acceptance through the history of the church, and this provides strong reason to accept it as the heritage of the church to us now in the 21st century. 2) Also important to me is my long-standing commitment to what I see very clearly in the Bible, and that is the eternal Fatherhood of the Father, and the eternal Sonship of the Son. But then, if you ask the question, “just how is the One who is called ‘Father” in fact eternal Father? And just how is the One who is called ‘Son’ in fact eternal Son?” it is here that the doctrine of the eternal modes of subsistence offers the only real accounting or grounding available. While the Father is eternal Father, and the Son the eternal Son, the best way to account for these truths is by affirming what the church has taught, viz., that the Father eternally begets the Son, and the Son is eternally begotten of the Father. So, while I remain unconvinced at present that specific texts in Scripture teach this doctrine, I accept and embrace it as the “church’s doctrine” and the only genuine explanation that grounds the Father as eternal Father, and the Son as eternal Son.

Now, does affirming the eternal modes of subsistence cause problems for our commitment to an eternal relation of authority and submission in the Godhead? Absolutely not! In fact, it only strengthens our view. Precisely because the Father eternally begets the Son, the Father, as eternal Father of the Son, has the intrinsic paternal hypostatic position of having authority over his Son; and precisely because the Son is eternally begotten from the Father, the Son, as eternal Son of the Father, has the intrinsic filial hypostatic position of being in submission to his Father. The eternal modes of subsistence, then, ground the eternal distinction between Father and Son (and Spirit), while the eternal relations of authority and submission then flow out from and are expressive of those eternal modes of subsistence. Honestly, eternal (ontological) modes of subsistence, and the eternal (functional and hypostatic) relations of authority and submission work like hand and glove.

  1. Issue: Finally, is it not the case that affirming the eternal authority of the Father over the Son, and the eternal submission of the Son to the Father, indicate both the superiority of the Father over the Son, and that the Father has a different nature than the Son?

Response: No, neither of these problems follows. Allow me to address each separately. First, the Father’s authority over the Son does not indicate he is superior to the Son because 1) the Father and the Son each possesses the identically same nature and hence they are absolutely co-eternal and co-equal in nature, and 2) authority and submission describe merely the manner by which these persons relate to one another, not what is true of the nature of the Father or the Son. In other words, authority and submission are functional and hypostatic, not essential (i.e., of the divine essence) or ontological categories, and hence they cannot rightly be invoked as a basis of declaring one’s ontology (nature) greater and the other’s lesser. Ontologically, the Father and Son are fully equal, but as persons, they function in an eternal Father-Son relationship, in which the Father always acts in a way that befits who he is as Father, and Son always acts in a way that befits who he is as Son. Their Father-Son manner of relating (functioning) is seen (in part) in the authority of the Father and submission of the Son, as is evidenced by the vast array of the biblical self-revelation of the Trinitarian persons. And, since the Father is eternal Father, and the Son eternal Son, this manner of relating is likewise eternal.

Second, but can the Father truly have the same nature as the Son when the Father has eternal authority over the Son? Yes, indeed, because “authority” and “submission” do not define or characterize the one and undivided nature that the Father and Son (and Spirit) share fully together, nor should they be thought of as attributes of God, per se. Holiness, wisdom, and power, of course, are attributes of God, and these (and all other) divine attributes are possessed equally by the Father and the Son, since each possesses the same eternal and undivided divine nature. But authority and submission are ways of relating, not attributes of one’s being. Put differently, authority and submission are hypostatic and functional properties pertaining to the persons in relation to one another, not ontological attributes attaching to the one commonly shared divine nature. So, while the Father and Son are fully equal in nature, as each possesses the identically same and eternal divine nature, the Father and Son are also distinctive persons, with person-specific properties that express the ways in which they eternally relate as Father to Son, and Son to Father, including hypostatically distinct paternal authority and hypostatically distinct filial submission.

One caution is needed here. To say that a property of the person of the Son, qua Son before his Father, is to express a hypostatically distinct filial submission to his Father, is not to suggest in the least that his authority over all that is created is any less than the authority of the Father. Since the Persons of the Father, and the Son, and the Holy Spirit are equally infinite, uncreated, self-existent, and eternal, while all things otherwise are by nature finite, created, dependent, and temporal, there is no division of authority among the Trinitarian persons over creation. God the Father, God the Son, and God the Holy Spirit have equal divine authority over creation, while they also exhibit within the Trinitarian relations the authority and submission appropriate to their mode of subsistence and hypostatic identities.

To conclude, I wish to cite a statement of our position that for decades seems not to have caused quite the stir as we’ve seen in recent weeks. I affirm what I end with, and am grateful for the wisdom, insight, beauty, and biblical fidelity expressed here. May God grant all of us humility and tenacity to seek to know God as he has revealed himself to be.

Part of the revealed mystery of the Godhead is that the three persons stand in a fixed relation to each other. The Son appears in the gospels, not as an independent divine person, but as a dependent one, who thinks and acts only and wholly as the Father directs. . . . It is the nature of the second person of the Trinity to acknowledge the authority and submit to the good pleasure of the first. That is why He declares Himself to be the Son, and the first person to be His Father. Though co-equal with the Father in eternity, power, and glory, it is natural to Him to play the Son’s part, and find all His joy in doing His Father’s will, just as it is natural to the first person of the Trinity to plan and initiate the works of the Godhead and natural to the third person to proceed from the Father and the Son to do their joint bidding. Thus the obedience of the God-man to the Father while He was on earth was not a new relationship occasioned by the incarnation, but the continuation in time of the eternal relationship between the Son and the Father in heaven. As in heaven, so on earth, the Son was utterly dependent upon the Father’s will [J.I. Packer, Knowing God (Downers Grove, IL: InterVarsity, 1973), 54-55].