Jesus in Trinitarian Perspective: An Introductory Christology Book

MAJOR THEMES
This book is a modern effort to bring together two of the most important areas of theology in the history of Christian theology: Trinitarianism and Christology. The book is co-authored and edited by Fred Sanders and Klaus Issler. Sanders "holds a degree in art from Murray State University and an MDiv from Asbury Theological Seminary in Kentucky, with a PhD from the Graduate Theological Union in Berkeley. Since 1999 he has taught in the Torrey Honors Institute at Biola University." "Klaus Issler (Ph.D., Michigan State) is professor of Christian education and theology in the Ph.D. program in educational studies at Talbot School of Theology, Biola University, in La Mirada, California."
Sanders and Issler have brought together authors from the theological disciplines of systematic theology, biblical theology, history, philosophy, and practical theology (1) to build a case for the central theme that "the intellectual work of Christology is best undertaken in the context of the doctrine of the Trinity," (3) or, "atonement requires incarnation, [which] requires Trinity" (9). In other words, the person of Christ (Christology) and the work of Christ (soteriology) cannot be understood without a clear prior understanding of the Trinity. Sanders links these together and assigns them the highest theological priority among all of the doctrinal truths of Christianity. "[T]here are only three great mysteries at the heart of Christianity: the atonement, the incarnation, and the Trinity (8).
The major themes of the book include 1) the immanent vs. the economic Trinity, 2) the person and nature of Christ, 3) the kenosis, 4) the importance and relevance of the Chaledonian Definition to current theological discussions. As expected from evangelical scholars, there is a major emphasis throughout on the necessity to ground everything in Scripture. "Because Christianity is based on scriptural revelation, the biblical disciplines have a decisive priority when engaging the content of faith" (10).
CRITICAL EVALUATION
A major theme that runs throughout the book is the distinction of the immanent versus the economic Trinity and the question of whether there is an eternal hierarchy within the members of the Trinity apart from the creation. The economic Trinity is the relationship we see in the Gospels in which the Son is fully dependant on and subordinate to the Father, as well as led by and empowered by the Holy Spirit. The immanent Trinity is what God is within Himself in eternity apart from his relationship to the creation. Recent theological trends have introduced the concept of egalitarianism between the members of the immanent Trinity. "Is God truly three persons in eternal relationship? Or is God triune only in relation to creation? . . . Can the persons of the immanent Trinity possess complete ontological equality yet also eternal social order? (62-63)" The egalitarian view proposes that there is no eternal order among the members of the Trinity and that the distinctions between the Father, Son and Holy Spirit are only useful in relation to the work of God among men. Both Horrell and Ware defend the eternal relationships of the Father, Son and Holy Spirit within the immanent Trinity. Horrell asserts that egalitarianism is not scripturally defensible. "Indeed, an egalitarian model entirely collapses the meaning of the divine names that distinguishes on divine person from the other" (72). He defends this position well with what he calls the social model of the Trinity. He demonstrates from many biblical references that the individual members of the immanent Trinity 1) have distinct centers of consciousness, 2) experience genuinely personal relationships, and 3) that each mutually indwells the other (56-8). In the face of the overwhelming scriptural evidence he challenges those who would disagree with producing the "burden of proof" for their position (69).
Bruce Ware spends much of his essay defending this proposition with prodigious amounts of scriptural ammunition for proof. He shows that from eternity it was the Father's plan and will to send the Son to be the Savior of the world. "The historical Sonship of the Messiah, then, reflects the eternal relationship of the Sonship of the second person of the Trinity with his Father. Here, as elsewhere, the immanent Trinity takes priority over and explains the economic Trinity" (163). There has always been a subordination of the Son and Spirit to the Father. Ware says that the scriptural "language of the sending of the Son, both in the Synoptics and in John, indicate the taxis (order) among the members of the Trinity" (166).
This concept is important to the key theme of the book that the Trinity is necessary to both Christology and soteriology of which neither can be explained apart from it. Ware asks "Must God be triune for Christ to be our atoning Savior? The answer is "Yes indeed.(174)" This eternal taxis extends to the economic Trinity and defines the work of Christ.
The very identity of Christ as the one and only Savior and the full efficacy of the atoning work of Christ, then, are inexplicable apart from his relationship with both the Father and the Spirit. The Father . . . commissions the Son. . . . [who] could not accomplish the obedience and perform the works that he did apart from the anointing of the Spirit who abides with him as the necessary presence and power of his messianic identity and ability (186-7).

The Council of Chalcedon in 451 is the touchstone of Christology for orthodox Christians. It championed both the divine and human natures of Christ in one person while holding the natures as separate and distinct. This is the second major theme in this book: the relationship between the two natures and the person of Christ. Sanders cites the historical circumstances that led to the confusion which necessitated the council. In contrast to Arius who denied the deity of Christ, Apollinarius denied the humanity. "The human nature of Jesus Christ, on the Apollinarian account, was only a human body with no rational soul" (20). Donald Fairbairn demonstrates that Chalcedon, under the leadership of Cyril, clearly declared that the person of Christ was the Logos, the Son of God. Fairbairn defines person as "the active subject who does things and to whom things happen" (83). In an attempt to protect the deity of Christ, the heretical tendency was to see the human nature of Christ as a distinct person who suffered and died, because they could not accept the fact that God could do either. Fairbairn shows convincingly from the writings of Cyril that the intended meaning of Chalcedon was that "one could say unequivocally that God the Logos was born, the Logos suffered, the Logos died on the cross and was raised" (101). The bottom line is that a nature is not a person, but a person possesses a nature. Jesus took upon himself the nature of humanity. This was necessary to our salvation. "He accomplished our salvation by assuming humanity into his own person, so that he'the second person of the Trinity'could live a human life and accomplish for us what we could not do for ourselves" (110).
The final chapter by Klaus Issler ties into the theme of Christ's genuine humanity in demonstrating that he can legitimately be our example. Issler shows that Jesus lived his life on earth in dependence on the Father and Holy Spirit and that believers can avail themselves of the same power. This is a fitting finale to this very theological and academic work from a pastoral perspective. In teaching theology to the average Christian we must always keep in mind the "so what?" This book draws together the truths of the necessity of the Trinity in the accomplishment of our salvation. This is essential if we are to remain orthodox. Yet the average Christian will happily accept the basic truths of the Trinity, the incarnation and the atonement. The bulk of this text is not accessible to that average Christian. The chapter focusing on philosophy is not even accessible to the average seminary student who does not have significant work in that field.
Issler's chapter can stand alone and is accessible to a wide audience. His thesis is good news to us all. "One significant implication for Christian living today becomes very clear: Jesus walked by the Spirit, and so it is possible for us to do as we yield in dependence on God" (214). To know truth is necessary and foundational; to live truth is a daily existential joy.
"But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin." (1 John 1:7, NASB)