Life in the Trinity
Posted by tom | Mar 31, 2010
God created us to share in this relationship (between the Father and the Son) and gave us a share in the communion of the Trinity at creation. This is the primary thing that we lost through the Fall. God's promise after the Fall, around which one may organize the entire history and teaching of the Old Testament, was ultimately a promise that the Son of God would come to bring human beings back into a share in the communion of the Trinity. In fulfillment of this promise, God the Son personally entered human life by becoming man while remaining God, and in his human life he showed us both God's love and perfect human love. At his crucifixion, God the Son bore in his own person our estrangement from God; as man he was crushed by our sin, and as man he was forsaken in our place by his own Father. Through his resurrection and ascension, he was restored as man to the fellowship of the Trinity which he had always shared as God, and in the process he opened the way for people who are united to him by faith to be restored to fellowship with the Trinity as well. The Holy Spirit, whom the Father and the Son sent to earth, dwells in believers, uniting us to the Son and thus granting us the participation in the Father-Son relationship that became possible through Christ's life, death and resurrection. Through the Spirit, Christian are called to live -- both individually and as the church -- so as to anticipate the time when God will transform the entire created world and bring his dwelling here to be with his people for eternity. -- Donald Fairburn, Life in the Trinity: An Introduction to Theology with the Help of the Church Fathers (Downers Grove: InterVarsity Press, 2009), 232-233.
Desire to read more? Visit the ESN post A Beautiful Summation of the Gospel.
God created us to share in this relationship (between the Father and the Son)
and gave us a share in the communion of the Trinity at creation. This is the
primary thing that we lost through the Fall. God's promise after the Fall,
around which one may organize the entire history and teaching of the Old
Testament, was ultimately a promise that the Son of God would come to bring
human beings back into a share in the communion of the Trinity. In fulfillment
of this promise, God the Son personally entered human life by becoming man while
remaining God, and in his human life he showed us both God's love and perfect
human love. At his crucifixion, God the Son bore in his own person our
estrangement from God; as man he was crushed by our sin, and as man he was
forsaken in our place by his own Father. Through his resurrection and ascension,
he was restored as man to the fellowship of the Trinity which he had always
shared as God, and in the process he opened the way for people who are united to
him by faith to be restored to fellowship with the Trinity as well. The Holy
Spirit, whom the Father and the Son sent to earth, dwells in believers, uniting
us to the Son and thus granting us the participation in the Father-Son
relationship that became possible through Christ's life, death and resurrection.
Through the Spirit, Christian are called to live -- both individually and as the
church -- so as to anticipate the time when God will transform the entire created
world and bring his dwelling here to be with his people for eternity. -- Donald Fairburn,
This book is written for those who are caught in between. They are unhappy with the present state of the evangelical church but are not sure where to turn for an answer. They like some of what the emerging and traditional camps offer, but they are not completely at ease with either. The public conflict makes this anxiety worse, and these people don't know who to trust or believe. What if both are off target? Is there a third option, a via media? I believe there is a third way. It is what C.S. Lewis called the "Deep Church." Deep church is a term taken from Lewis's 1952 letter to the Church Times in which he defended a supernatural revelation against the modernist movement. He wrote, "Perhaps the trouble is that as supernaturalists, whether 'Low' or 'High' Church, thus taken together, they lack a name. May I suggest 'Deep Church'; or, if that fails to in humility, Baxter's 'mere Christians'?" -- pp.13-14.

