The Ontological and Economic Trinity

What God is, God does

How can God be a trinity, yet one? This we explain by adopting the concept of an ontological Trinity; which simply means that the essence of the Godhead is that of the personhoods of The Father, The Son, and The Holy Spirit. Each person in the Godhead is of the same eternal ontology—that is of the same essence (nature); albeit, differing only in their relationship. The, so-called, economic Trinity is that of the relationship’s function in doing kingdom business, as it were.   So, we can say as he said of himself: “I and [my] Father are one (John 10:30 KJV).” In this way theologians distinguish between what God is—that is his ontology; and what God does. God is ontologically a Trinity; what God does—that is, how He conducts business, is called the economic Trinity (economic, from the Greek oikonomikos, which means relating to arrangement of activities). Debate on who God is has long been settled in the Church; however, how God works—that is, arranges His activities is still controversial. More about that later in a further discussion; but first, let’s consider how God can be ontologically a trinity, yet one.

One of the early Church Fathers put it this way:

“A word is an effluence (that which flows out from) from intelligence, and to speak as men do, the intelligence that issues forth by mean of the tongue is derived from the heart and passes through the mouth; and it is different from the word which exists in the heart. For after sending the other forth, the latter remains as it was. But the other, which was sent froth, flies off and is carried about in every direction. And thus each is in the other, and each is distinct from the other. They are one, and thus each is in the other, and each is one, and at the same time there are two. Likewise, the Father and the Son were said to be one, and in each other” Dionysius the Great (AD 248-265) 

Interestingly, Jesus is called the Word of God and from God, thus Jesus as the express image of God, who bears the very stamp of His (God’s) nature and became superior to the angels as the name he obtained is more excellent that of theirs (Cf. Hebrews 1:1-4). Thus, we understand that Jesus in his humanity was, is, and is becoming—this we see in the fact that he in his humanity he grew, learned, and matured into perfection as a creature while simultaneously maintaining the essence of his Godliness in relation to the essence of his creatureliness. Thus he is truly God and truly man, perfect in union and purpose.

Thus, to think of Jesus in purely terms of his Divinity or on strictly historical terms is to miss the Jesus of the Gospels. True, he was a historical figure—that we believe, but we also believe that He was God in his fulness.  Thus, to assign to him the role simply that of a man and not consider his Divinity and identity with the Father is to make him just a teacher extraordinary, or at best a great moral leader, is to miss the point. He was truly human, to be sure, but much more than that because he had Godly authority as the Jesus of the Gospels was God incarnate according to Scripture.

So, as we progress though our consideration of Jesus in the Gospels, we must see him as both fully God and fully man, or we miss the point of Jesus altogether. 

Concerning his humanity consider Isaiah 7:14-17 (NIV)

• 14 Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. 15 He will be eating curds and honey when he knows enough to reject the wrong and choose the right, 16 for before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste.
• Further concerning his humanity, we know that "He learned obedience through the things He suffered." (Heb 5:8)
  

Concerning his Divinity there are many examples also. Seeing Nathaniel under the fig tree (John 1:48). Walking on the water (Matthew 14:22-33). Feeding 4,000 (Matthew 15:32-39/Mark 8:1-13) and 5,000 (Matthew 14:13-21) by multiplying the loaves and fishes.

What a wonderful possibility. What a wonderful though, that God in His fulness may also dwell in us (cf. John 14:17; Romans 8:9; Romans 8:11; 1 Corinthians 3:16) and we are complete in Him (Colossians 2:10).

Now, as we consider this passage in relation to both the ontological and economic Trinity, we see a praxis not of Divine essence, but rather of potentiality in and of the Word as it progresses through Godly intentions in the workings of His will (cf. 1 Corinthians 12:6) and in particular in the life of Jesus as the Son of Man. Thus, we must understand that for all practical purposes the three persons in the Godhead are united in purpose and kind, and are of the same Godly essence (cf. Colossians 1:19 with 2:9). Therefore, as Christ dwells in us we, too, in praxis may become what we are complete in Him which is the head of all principality and power (Colossians 2:10 KJV).

This, of course, is in perfect harmony with Romans 8:28-31 which reads:

For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? if God is for us, who can be against us?

With this in view, we better understand 1 Corinthians 1:30 when Paul said:

But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption—

In Christ, we, therefore, inherit these four attributes—that is, he became for us in potentiality wisdom, and righteousness, sanctification and redemption. Potentiality, I say, because we must also grow as he grew (1 Peter 2:2; 2 Peter 3:18; Ephesians 4:15). For as even our Lord reminded us with these words:

Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it (Mark 10:15 NIV). "

Children grow, and so must we.

JimR__/