By about 1967 a nadir in trinitarian theology in the west had been reached.

Karl Rahner claimed that understanding of the Trinity had fallen to such an all-time low that most people would not even notice its absence if it were taken out of Christian theology.

It had become bifurcated into two avenues of Trinity specialization: an “imminent Trinity” which had to do basically with speculations on the inner life of God, angels dancing on the head of a pin, so co-opted and shanghaied by scholastic jargon that it was basically impenetrable. And then there was the “economic Trinity” which was the also-ran, oh yeah and there is also the earth. So the whole picture had gotten broken up.

We no longer saw us at the table.  We only saw the Trinity as God loving himself and having nothing to do with us. As Rahner said, “It’s irrelevant.”

One of Rahner’s students, Catherine M. Lacugna (God For Us: The Trinity In Christian Life.) Traced the development and defeat of the doctrine of the Trinity, as it moved from being an original participative symbol of God’s involvement in the whole of creation, the realms visible and invisible, and became an obsession with the inner life of God which was pronounced ineffable.

The Trinity began as the symbol of God’s immersion in and suffusion and participation in the world. And we’ve got to get it back to that. The “imminent” Trinity is the “economic” Trinity.

Raimon Pannikar worked on the Trinity all his life. By the Trinity, I mean the three-fold structure of reality.

Pannikar contributed the whole notion of God moving cosmotheandrically, or in other words, the Trinity bridging the worlds.

Father, Son and Holy Spirit – cosmos, theos, Andros, all carried and held together in a motion. The Trinity is moving like a great wheel joining the realms together.

This points to a solution to the problem of the one and the many. In this cosmotheandric vision you have the Law of Three – first force: The One; Second force: the many (the denying). And Third – What is the thing that allows them to come together and come out of impasse? Third Force: motion – when you set the whole thing in motion so that nothing is getting stuck in one place. But everything is giving, everything is moving, everything is flowing into something else. So motion or perichoresis becomes Third Force in a perfect Law of Three.  The wholeness of everything is the new thing that emerges, the oikonomia in which God can completely suffuse creation without getting trapped in it.

Some people call that “panentheism” but I don’t like that word because it spins off of pantheism. Cosmotheandric is a positive saying rather than a negative one.

Both unity and particularity are preserved by givingness, by flowingness, allowing you to realize fully that there is no place in you where you stop and God begins. There’s no place in you where God stops and you begin. You are not a place that God doesn’t occupy. The whole thing is in God. But God is not reduced to being just you.

The Trinity is an original in Christian theology because it originates in the mind of Christ.

It’s true that historically we didn’t get Trinitarian theology thoroughly formed until the fourth century.  Who really cares when it downloads into time. Down beyond time is this great world of ultimate causality in which time is not a factor.

You think you have to have an origin for something in the linear causal world. Your origin for things is in this greater world that the heart already accesses that lives beyond time. And anybody at any time can download the fullness of truth.

Trinity is a timeless mirror, a mandala, an icon of how the mind of Christ works.

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