Last Thursday, I gave a seminar on ‘Trinity and Mission’ at the Greek Evangelical Church. It began with a run-through of the history of Christology — this is something I blog about often, so I’m not going to repeat everything here; just follow the links around my blog. I started with Irenaeus’ Rule of Faith and recapitulation, moved on to Athanasius, then the Kappadokians, before sliding into Cyril and Chalcedon. I closed with the Trinitarian exegesis of Matthew 28, as found in the blog post Trinity and Mission.
Not really discussed here before, however, is the following that flows from the Cappadocians — this is consciously following Zizioulas’ reading of them in Being As Communion, which I have heard has some problems; I’ll have to read all of what they say as well as the criticisms some day. Until then, here we go.
The result of this Trinitarian theology, whether expressed by Greek theologians such as the Kappadokians or Latin theologians such as Ambrosios and Augustinos, or even the Syriac theologians Aphrahat and Ephraim, has important implications. As expressed classically by the Kappadokians, the Father, Son, and Holy Spirit are three distinct prosopa or hypostaseis who are all homoousios — they share an ousia. And, following the logic of causation in classical philosophy, God is the principle at work behind all things and the Creator of all things, the unmoved mover — as in the magnificent image of Gregorios’, that Jesus is ‘the founder of the universe who steers its course’.
Therefore, this give-and-take of ousia in fullness of koinonia between the Persons of Father, Son, and Holy Spirit lies at the heart of the created order. The universe is run by a koinonia. And here I mention our first ethical implication of classical Trinitarian doctrine — we are all made in the image of God (Gen 1:26). God is a Trinity of Persons in complete harmony, homonoia.
When we look at our fractured churches in Protestantism, churches that splinter every time you turn around, when we look at our families who sometimes never talk at all or are never willing to discuss things of substance, when we look at our broken relationships all around us, when we observe a fracturing world at our doorstep — Turks in the North, Israel vs. Palestine, internal unrest in Syria — we realise that we are not living as God, the Trinity who exists as self-giving love in perfect communion, intends us to.
If we are to live in accordance with the theology of ancient Christianity, we should be peacemakers, in our homes, our workplaces, our churches — even our nations if the possibility presents itself. All humans are made in God’s image, and all of us were meant to live in loving communion with one another. I imagine that this union of selfless love is what instilled God to inspire our Lord to pray for unity, St Paul to exhort the Corinthians to unity, and for the early Christian writers of the late first and early second centuries, such as Clement of Rome and Ignatios of Antioch, to strive for unity so forcefully in their letters.
Time and again, Ignatios, who was martyred by the Romans around 117, calls his readers to homonoia, to harmony, to a cessation of dissensions and loving accord. Koinonia is a divine attribute; let us live in it. As the Psalm says, ‘How good and pleasant it is when brothers dwell in unity.’ (Ps 133:1)
As far as mission goes, the koinonia of the Trinity should encourage us to work together; Christians of different sorts who work together provide a united face for the Gospel to an unbelieving world. I have seen this in Lefkosia in the Nicosia Community Church using your building, in the Nicosia International Church using the Anglican church — and I understand that Rick at NIC works together with the pastor at NCC in preparing their sermons.
When I worked for IFES here, we ran the Place at the Anglican church hall jointly with the Anglicans, NIC, and New Life International Church, reaching out to the Hindus, Buddhists, and Muslims who come to study in this beautiful city. This sort of gospel partnership should be the lifeblood of mission in post-Christian Europe.