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A RESEARCH PAPER
SUBMITTED
BY
LEVI C. JONES
BETHANY, OK
1 MARCH 2010
INTRODUCTION
Shortly after the death and resurrection of Jesus, the early Church began to wrestle with
Jesus’ divinity and what it meant to live Christ-like lives. How could Jesus be both fully man
and fully God? Moreover, what was Jesus’ connection with God? What was God’s essence and
what did that mean for the Christian community? A number of beliefs and viewpoints were
proffered trying to explain the substance or essence of God: Gnosticism, Docetism, Modalism,
Pelagianism, and Binitarianism, to name a few. It finally came to a head in the early part of the
fourth century.
The word “Trinity” used to describe God is an extra-biblical marker. The doctrine of the
Trinity was not formalized until the Council of Nicea in 325 A.D. in response to Arianism
(Barron 42). The Nicean Creed helped concretize the doctrine of the Triune God for the early
Church. Although the recitation of the creedal statement has been uttered by churches for
millennia, the implications of various Trinitarian conceptions of God have not always been
The concept of the Triune God is more than a faith statement made by the Church
universal. As theologians, like Saint Augustine, have understood, this doctrine gives us insight
into the nature and character of God. To understand the Church’s nature and character, we must
comprehend God’s character. In this paper, I hope to make it evident that a proper understanding
of the Trinity inescapably shapes the nature of the Church as God’s sacrament to the world.
I will commit to this task in several ways. First, we will explore the implications of the
imago Dei. This exposition will allow us to glimpse God’s design for true humanity, which is
fully embodied in Jesus Christ. Secondly, we will put forth a working definition of Trinity, as
well as, what it means to be human in light of Scripture and our experience. Next, we will define
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sin and its effects. Finally, we will comment on how the Church should reflect the Trinity in its
calling. This will basically confirm the priesthood of all believers, as well as, the necessity of the
The stories of Genesis 1 and 2 relate the creation account. God brings forth all of
creation by simply speaking a word (Gen. 1; John 1). The apex of creation is humanity, both
male and female, made in imago Dei, the image of God (Gen. 1:26). To understand true
Dr. Timothy Crutcher has suggested six ways to understand the full implications of the
imago Dei. Essentially, being created in this divine image means that humanity is characterized
as: laborers, stewards, composite creatures, moral creatures, communal creatures, and gender
equality (my personal notes). In essence, God is the light which we reflect. As such, when
humanity lives out imago Dei, they are fully re-presenting God back to the world.
To help narrow the scope of our discussion, I only want to concentrate on three of these
aspects: laborers, communal creatures, and gender equality (which I employ for equality between
all humanity). Furthermore, I want to discuss these aspects in the context of Love, which I
believe is an appropriate term to describe God’s communion within the Trinity and God’s
God labors in the Garden of Eden for six days, resting on the seventh, which is the
Sabbath (Gen. 1). God starts creating ex nihilo but then uses the raw material of creation to
make the rest of creation. For instance, he forms man from the dust and woman from the rib of
the man (Gen. 2:21). God labors over creation thus adding further value to what is already there.
However, God does not keep this task to Himself. Rather, God invites and empowers humanity
to labor in the Garden so that it might produce vegetation (Gen. 2:15). God participates with
In the first creation narrative, humanity is given the task of governing over creation (Gen.
1:28-30). Labor was a gift of God to humanity. Labor pains increased after the introduction of
sin to the Garden. However, that does not imply labor was not difficult before sin. Despite the
difficulty that sin imposed upon our labor, we are still called to be productive, adding value back
into God’s world (Gen. 3:16-17). When we are committed to God’s creation as He is committed,
it becomes an intense labor of love, whereby loving God’s world results in loving God too.
However, the second creation drama presents a glitch: man has no suitable helpmate
(Gen. 2:20). It hardly seems appropriate to say that God’s creation is “not good”, as if He poorly
constructed creation. Rather, man is incomplete because there is no suitable helpmate. Why is
this “not good?” Simply put, humanity without community is contrary to the nature of God, as is
If it is true that “God is love” (1 John 4:8, 16) and if God’s character does not change
(Mal. 3:6; Heb. 13:8; James 1:17), then it can be said that God’s very essence is communal.
constant interpenetration of the Father, Spirit, and Son; so that when one acts they all act as One.
Love is not a static reality. It is constantly moving, both toward and from each of the Persons in
In light of this fact, Genesis views the relationship between man and woman as one of
total equality. Woman is taken from man’s side, as opposed to his foot or head, which indicates
equal status between these humans. Man and woman are like one another, albeit not totally the
same. However, it is that very difference that allows a man and a woman to become one flesh,
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diversity in unity. This is the very thing we see in God, diversity in the Father, Son, and Holy
God, it seems, has always been concerned about creating a community. He promised
to make Abraham into a great nation (Gen. 12:2). He called Israel out of Egypt, calling them “a
kingdom of priests and a holy nation” (Ex. 19:6). That same imagery is used in 1 Peter 2:9 and
Revelation 5:10 to describe the Church. Leviticus 26:12 states, “I will walk among you and be
your God, and you will be my people” (NIV). 1 Corinthians 12 uses the image of the body and
John 15 the image of the vine to express the dynamic of God’s people being united to the Father
“Just as a person cannot arise, develop, and live apart from her relationships with others,
neither can a Christian exist as a Christian before entering into relation with other Christians; she
is first constituted as a Christian through these relations” (Volf 178). We are adopted and
infused into the Body of Christ when we receive God’s gift of salvation.
(1) that the church is not a single subject, but rather a communion of
interdependent subjects, (2) that the mediation of salvation occurs not only
through officeholders, but also through all other members of the church, and (3)
that the church is constituted by the Holy Spirit not so much by way of the
institution of office as through the communal confession in which Christians
speak the word of God to one another (224).
The Church as an institution is a necessity, despite its obvious failures at times. Within
our own Protestant circles, some have come to believe that the church as an institution is
contradictory to the Spirit of God. Miroslav Volf asserts, “If this view were correct, then
resolute ‘pneumatic anarchy’ would be the only appropriate ‘structure’ for a charismatic church.
This view, however, is prejudiced, and anyone sharing it fails to recognize both the character of
ecclesial institutions and the way the Spirit of God acts” (234). God’s Spirit is not a Spirit of
chaos, but one that brings structure and unity.
In such an individualistic society, such as the United States, the mentality of Christianity
has become “it’s just me and Jesus.” As such, many “Christians” have divorced themselves from
the Church failing to recognize the importance or the necessity for Christian community in their
daily walk. As a result, the typical layperson does not take responsibility for their role in the
Church.
Much of this problem can be contributed to a consumer mentality: “the Church is here to
serve my needs.” This mindset tends to negate one’s call to serve others in service to God.
Hebrews 10:25 reminds us, “Let us not give up meeting together, as some are in the habit of
doing, but let us encourage one another—and all the more as you see the Day approaching”
(NIV). James berates his audience for similar thinking: “What good is it, my brothers, if a man
claims to have faith but has no deeds? Can such faith save him?” (NIV 2:14).
The Apostle Paul’s letter to the Corinthians outlines the purpose of the Church. In
chapter 12, we are told that the multiplicity (parts) is brought into unity (Body) through the Spirit
under Christ. Each body part has a particular function, so that every part is equally important in
the ministry to each other and to the world. In fact, when one part of the Body suffers, the entire
Body suffers. Furthermore, God has created the Church so that “there should be no division in
the body” (1 Cor. 12:25). If God designed the Church to be united, then how do we justify
Typically, the ministerial task has been relegated to a relative minority. Clergy have not
always helped this trend, seeking to maintain power and control over congregations. There is a
tendency for such power to elevate people over and against one another, which is not conducive
Although power is not a bad thing, we tend to handle it poorly. This may, in part, be
related to a hierarchical viewpoint of God. For instance, Ratzinger’s concept of Christus totus
inevitably leads to a power-structured church. Even though the laity may be considered
important, they are secondary to the role of officeholders (Volf 53-61). Such a view elevates
clergy to a “higher” service than the laity. From a lay perspective, this sends a clear message
that ministry is the clergy’s task. As a result, laypeople may feel inclined to leave “ministry” in
The task of the clergy is service to the Body of Christ. Jesus describes leadership to his
disciples in Matthew 20:25-28: “’You know that the rulers of the Gentiles lord it over them, and
their high officials exercise authority over them. Not so with you. Instead, whoever wants to
become great among you must be your servant, and whoever wants to be first must be your slave
— just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom
for many’" (NIV). Leadership within the Church is outward focused, not for personal gain.
“Indeed, participation in the Trinitarian life (i.e., to love and to know God – and his
creation in him – the way he knows and loves himself, i.e., with a common love, both ‘actively’
and with ‘fruition’) implies a selfless way of acting in and towards the world” (Nieuwenhove
97). This type of lifestyle is called of every believer, not as an option, as a natural overflow of
our relationship with God. A deeply intimate relationship with God does not allow us to sit idly
by, relegating our service to Him in only words or with academic assent. “But the loving spirit
cannot rest in this, for charity and the inward stirring of the grace of God do not lie still”
(Nieuwenhove 100). God’s Spirit of Love moves us toward one another and sends us out into a
SIN IS ANTI-RELATION
Sin may seem like a very irrational category to discuss. However, sin’s definition can
ultimately inform us about God’s, and thus the Church’s, redemptive engagement in the world.
Our primary source for discussion will be Genesis 3, which narrates a creation both before and
after sin enters the world. This passage shows us what we are aiming for and combating against
Walter Brueggemann comments, “In God’s garden, as God wills it, there is mutuality and
equity. In God’s garden now, permeated by distrust, there is control and distortion. But that
distortion is not for one moment accepted as the will of the Gardener” (51). Prior to the entrance
of sin in the garden, Adam, Eve, and the created order are in proper relationship with one
another. In fact, the man calls the woman “bone of my bones and flesh of my flesh” (Gen. 2:23),
However, sin dramatically altered humanity’s relationship with one another, God, and the
created order. In fact, when confronted with their disobedience, humanity points the finger of
blame: (1) at God, (2) at each other, and (3) at the created order (serpent). In addition, Adam
only names Eve, an act of governing over, after sin is introduced into the Garden (Gen. 3:20).
humanity is solely concerned about self-preservation rather than promoting the welfare of others,
Self-preservation is fear and distrust, not Love. As 1 John 4:18 states, “There is no fear
in love. But perfect love drives out fear, because fear has to do with punishment. The one who
fears is not made perfect in love” (NIV). According to the same epistle, “God is love.” If love is
not found in an action, God cannot be said to be in that action because “in him there is no sin” (1
John 3:5). Thus, sin is anything that disrupts communion with Love.
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Sin, in essence, is not a tangible thing. If it were a tangible thing, it would follow that
God created evil, however, Scripture simply does not support this view. In fact, Augustine
believed that “evil exists only in the weak sense that evil is the absence of good, just as darkness
is the absence of light” (Serafini 40). We might formulate this similarly by saying sin is the
absence of Love. This, I believe, is why Jesus affirms that the central commands are to love God
and to love others, “for this sums up the Law and the Prophets” (Matt. 7:12).
Therefore, we cannot formulate that “to err is human.” God created humanity without sin
and this is the end to which He is now working. In other words, God is redeeming the broken
relationships, establishing righteousness, between God and His creation. Where sin seeks to tear
community asunder, God seeks to bring humanity under one Head, Christ. To that end, the
Church, as a “holy nation and royal priesthood”, is God’s sacrament to the world, a means of
Jan Van Ruusbroec writes, “Our created being does not become a creature, for we are
created to the Image, that is, created so as to receive the Image of God, and that Image is the
uncreated and eternal Son of God” (Nieuwenhove 89-90). If sin twists this Image within man,
then salvation and sanctification restore and re-create the divine image within us. Christ lives
within us (Gal. 2:20)! Christ is the fullness of the imago Dei. He brings the Church into
Himself, thereby bringing us into communion with the Trinity (Col. 1:15-23).
We are empowered to live by God’s Spirit in community, where before we could only
live in fear and isolation. The Church is an extension of the fellowship within the Trinity - by
the Spirit, through the Son, to the Father. 1 John 4:13-17 reads:
We know that we live in him and he in us, because he has given us of his Spirit.
And we have seen and testify that the Father has sent his Son to be the Savior of
the world. If anyone acknowledges that Jesus is the Son of God, God lives in him
and he in God. And so we know and rely on the love God has for us. God is love.
Whoever lives in love lives in God, and God in him. In this way, love is made
complete among us so that we will have confidence on the day of judgment,
because in this world we are like him (NIV).
The Church as a reflection of the Trinitarian communion must re-present such Love back
into the world. “Love demands love from Love and from the lover in a constant seesaw between
love directed towards the world by God, towards God by the world, in between elements of
Love cannot be held, as if we might own it. Rather, Love is only ours insofar as we allow
it to flow through us. Mark 11:24 reads, “And when you stand praying, if you hold anything
against anyone, forgive him, so that your Father in heaven may forgive you your sins” (NIV). If
that is true, then we are called to be conduits of God’s love. It means that the love of God must
always be given away. To not give Love away is to cut off yourself from receiving Love.
Furthermore, since we have all been created as equals in the divine Image, the task of
participating with God in the world is not relegated to a minority. Quite contrary to that thought,
we must live in Christ as He lives in us. In other words, the Great Commission (Mark 16:15) is
As such, we all have equal responsibility to that mission. Luke 10:2 states, “The harvest
is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers
into his harvest field” (NIV). As an equal community of laborers, we are called to add value
CONCLUSION
As has been noted, humanity has been created in the imago Dei. This divine image
imprinted upon us cannot help but shape what it means to be truly human. We have been created
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to add value back into the world as laborers. Secondly, God created humanity as equal partners,
essential parts of the Body of Christ. As such, the Christian community is equally responsible as
God’s royal priesthood to engage in the Great Commission as the Church. Finally, we have been
created as a reflection of the Trinitarian community, from and toward one another. As such, the
Church is not simply an option for our faith, but is an integral part of the work of God in the
world. As we are brought into the Church, we become the very Body of Christ extending God’s
love to the world. And, we find that in participating with God’s redemptive work in the world,
Works Cited
Barron, Robert. 2007. "Augustine's Questions: Why the Augustinian Theology of God Matters
Today." Logos: A Journal of Catholic Thought & Culture 10, no. 4: 35-54. Academic
Boon, Jessica A. 2003. "Trinitarian Love Mysticism: Ruusbroec, Hadewijch, and the Gendered
Experience of the Divine." Church History 72, no. 3: 484-503. Academic Search
House, Zondervan Publishing. Zondervan NIV Study Bible. Grand Rapids, Michigan: Zondervan,
2002.
2001.
Mystical Experience?" Journal of Religion 80, no. 1: 83. Academic Search Premier,
Volf, Miroslav. After Our Likeness: The Church As the Image of the Trinity (Sacra Doctrina).