The Trinity Debate (2016-2017): A Selected Bibliography

The-Holy-Trinity-in-Stained-GlassThe 2016-2017 Trinity debate over the eternal submission of the Son was covered thoroughly by this blog, other blogs, Christianity Today, podcasts, a panel at ETS, and most certainly in every theological group text in evangelicalism. In an attempt to try and boil the debate down for those who want to read up, reflect, or reference the debate, I created a bibliography on all of the published material I could find based on a list I’ve been accruing since late 2016.

That bibliography was 42 pages. Forty-two. 42.

Frankly, many of those sources were unhelpful, repetitive, and/or broken links. So I decided to whittle it down to the bare essentials — posts that defined the debate or appeared to be shared extensively — and it became an 11-page bibliography. That’ll have to do.

Download the bibliography here.*

 

*A reader brought to my attention the monster list over at Books at a Glance. This list has been updated with additions from their list and a few others I originally did not include from my own notes.

The Journal of Baptist Studies 7 (2015)

The latest edition of the Journal of Baptist Studies is out. You can read it here. As you can see from the table of contents listed below, this edition focused on the four marks of the church from a Baptist perspective. The essays were originally presented in the Baptist Studies session of the 2014 ETS annual meeting. I’d encourage you to take a look.

Editorial, p. 1

Contributors, p. 3

Articles

“Baptists and the Unity of the Church,” by Christopher W. Morgan, p. 4

“Baptists and the Holiness of the Church: Soundings in Baptist Thought,” by Ray Van Neste, p. 24

“Baptists and the Catholicity of the Church: Toward an Evangelical Baptist Catholicity,” by Matthew Y. Emerson and R. Lucas Stamps, p. 42

“Baptists and the Apostolicity of the Church,” by James Patterson, p. 67

Book Reviews

Currid, John D. Against the Gods: The Polemical Theology of the Old Testament, reviewed by Kenneth J. Turner, p. 83

Freeman, Curtis W. Contesting Catholicity: Theology for Other Baptists, reviewed by R. Lucas Stamps, p. 86

George, Timothy. Theology of the Reformers, rev. ed., reviewed by John Gill, p. 91

Hays, Christopher M. and Christopher B. Ansberry, eds. Evangelical Faith and the Challenge of Historical Criticism, reviewed by Matthew Y. Emerson, p. 95

Holmes, Stephen R. The Quest for the Trinity: The Doctrine of God in Scripture, History and Modernity, reviewed by Michael A. G. Haykin, p. 99

Sanders, Fred. Wesley on the Christian Life: The Heart Renewed in Love, reviewed by Christopher Bosson, p. 101

Thoughts on “The Future of Protestantism”

On Tuesday night I attended a conversation on “The Future of Protestantism,” which consisted of 10-15 minute presentations from Peter Leithart, Fred Sanders, and Carl Trueman, a discussion between the three presenters moderated by Peter Escalante, and Q&A from the audience. Biola University and their Torrey Honors Institute added to their track record from the first LA Theology Conference as superb hosts, and it was nice to see Rusty Reno of First Things (also a sponsor of the event) attend and briefly interact with the presenters at the end.

Some thoughts:

  1. I thoroughly enjoy reading Peter Leithart, namely because he is one of the best typological and intertextual readers of Scripture of which I’m aware. I also resonated with much of what he said regarding Protestantism, both in his original article at First Things and in his presentation and response last night.  Namely, I appreciated so much his calls to abandon the tribalism endemic to much of Western Christianity, and especially American Christianity, and to return liturgically, doctrinally, and historically to a more robust faith. I don’t want to pass over these things quickly, because they are important calls that I think the church needs to hear. But I think there are a number of issues with his proposal which were only exacerbated and made clearer as the night progressed, and I sensed that Sanders and Trueman wanted the same things as Leithart but had a much more precise vision for it.
  2. First, I’m worried as a Baptist where I fit into Leithart’s vision. The only comment he made about Baptists was a dismissive one in which he called us to let go of a primary distinctive (congregationalism). The larger problem here is that, in Leithart’s proposal and especially in his further comments last night, he appears to be the one who decides which ecclesial bodies need to give up which doctrinal distinctives in order to overcome tribalism. Although he eschewed a top down approach to ecumenism, one can’t help but wonder if that’s inherent to his proposal.
  3. Second, it seems to me that Leithart’s proposal relies heavily on an unsupported typological reading of Western history. It’s one thing to say that God reunited Judah and Israel in Christ, and another to say that we should therefore expect God to reunite Protestants and Catholics. I’m not comfortable with taking what I see as a legitimate typological pattern in Scripture and then, without any support other than our own reading of subsequent church history and our current situation, apply that reading to a prophetic call to action.
  4. Third, and related, Leithart mentioned his “eschatological vision” a number of times. He never said it explicitly, but it seems obvious to me that his goal is one born partly out of his postmillennialism. If one is a postmillennialist, then I suppose Leithart’s expectations are warranted. But I’m not convinced that the NT gives us much warrant for that type of eschatological outlook, especially given Jesus’ warnings at the end of each gospel about people falling away, Paul’s continued fight against false teachers, and the cyclical nature of the structure of Revelation. There is an already/not yet tension inherent to the NT’s structure, and Leithart only seems to pass over that tension and focus too heavily on the “already”.
  5. Fourth, and finally, I don’t see how Leithart’s vision takes into account the very clear instructions of at least Paul and John to cast out those who depart from sound doctrine. In other words, there is a warrant for church discipline not only on the basis of behavior but also on the basis of belief. I’m thinking specifically of Galatians 1, where Paul anathematizes those who preach a soteriology contrary to Scripture; 1 Timothy 1, where Paul says that Hymenaeus and Alexander have been handed over to Satan in order to be taught “not to blaspheme”; and 1 John 4, where John instructs the church to discern the spirits primarily through judging their beliefs about the incarnation. Leithart, in my opinion, did not take this into consideration at all in his proposal. He did state a number of times that we should be honest about our doctrinal differences and attempt to convince one another, but, in the case of both the Roman Catholic and Greek Orthodox churches, there are fundamental soteriological doctrinal differences that I think warrant consideration of the verses listed above.

Sanders and Trueman ably brought up many of these critiques, although I’m not sure I heard much on eschatology or doctrinal discipline. Nevertheless I was convinced that they possessed a more rigorous and precise understanding of how to articulate and implement many of the most important aspects of Leithart’s vision without ignoring some of its evident problems. In the end I’m grateful that these three men had the courage to tackle this difficult topic and to have been able to attend in person. My hope is that the conversation continues well into the future.