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I’ve been reading Robert Letham’s excellent book The Holy Trinity: In Scripture, History, Theology, and Worship. It’s a must for any serious study of Trinitarianism. In many ways Letham represents a mediating position when it comes to the debates regarding subordination in the Trinity. He differs from someone like Wayne Grudem and maintains that talk of subordination and hierarchy in the ontological Trinity is inappropriate—even functional.1 However, he also differs from someone like Kevin Giles (cf. this post) who flattens out all the distinctions among Father, Son, and Spirit. Letham rightly sees τάξις (in the sense of order, not rank) in the Trinity. The various functions and roles of Father, Son, and Spirit are not arbitrary or reversible. The Father’s acting through the Son by the Spirit expresses ontological reality; the economic Trinity reveals the immanent Trinity.

While most of what I have to say about Letham’s book is positive, I have had a few minor issues here and there. For example, Letham maintains that most Western Christians are practical modalists. I’m not strongly opposed to Letham’s assertion, but he does a very poor job of establishing its veracity. Here’s what he says:

1. In an appendix where he responds to Gilbert Bilezikian’s article “Hermeneutical Bungee-Jumping: Subordination in the Trinity,” JETS 40:1 (March 1997): 57–68, he refers to subordination as “a term [he] never use[s] and steadfastly den[ies].” He continues, “[In my article] I never use subordination or hierarchy or their functional equivalents—indeed, I sedulously avoid them” (480). I’m open, but not yet convinced that he is correct, largely because Scripture speaks of the Son’s eternal ὑποταγή (τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα) to the Father at the end of all things (1 Cor 15:28). [↩]