One of the most important findings from the DITB project is that method matters. The way in which we pursued this question is as much a part of the answer as any findings we may propose as a result. I will suggest, in this section, that the process we used in our project is a trinitarian praxis that can serve as a helpful model for missional leadership in the suburban context. The process to which I refer includes the following components: Dwelling in the Word, collaboratively creating action projects, creating spaces—both digital and physical—for ongoing communication and collaboration, and regrouping to engage in communicative, theological reflection on the actions.
I am preaching on Matthew 28:16-20 this weekend as we follow the Narrative Lectionary through Easter. This is the sketch that emerged as I worked through the text.
God’s mission (missio dei, to use my fancy missional ecclesiology language) is:
The disciples all worshiped Jesus when they saw him post-resurrection, but some doubted. I find great comfort in that. Joseph Ratzinger (aka Pope Benedict XVI) began his Introduction to Christianity by noting that doubt is the one thing that unifies us as humans (read my annotated notes here).
What then, is the alternate model that I proposed to the RT? I named this model the social Trinity in the research question. It was my attempt to present a model that was true to the contemporary conversation about the Trinity. Western theologians have wrestled with the Trinity question throughout the twentieth century. Stanley Grenz offers a helpful schematic to map the landscape of this conversation. He articulates three major types of Trinitarian thought in the twentieth century: (1) those emphasizing the historicity and futurity of God—Moltmann, Pannenberg, Jenson; (2) those emphasizing the relationality of God—Boff, LaCugna, Zizioulas; and, (3) those emphasizing the transcendence, or otherness of God—Johnson, Urs von Balthasar, Torrance.
My use of social/relational draws most heavily on relational ontology as presented by Zizioulas. To summarize, Zizioulas proposes that humanity, both as particulars and collectively, has the imago dei of the robust Trinity imprinted on/in us ontologically. The image of the relational Trinity is this: God is three-in-one and one-in-three. God is transcendent, immanent, and relational. God’s transcendence is the immanent Trinity that is constituted by relationality. This relational union is wholly other from its creation. God is also immanent in the economic Trinity. The Father is arche, the Son incarnate is the demonstration of God’s love and the great victor over death. The Spirit is the animator and mediator of life and relationality. God is also relationality that constitutes all being and out of which human particularity is formed. Humanity is created in the imago dei. We are homologues of the robust Trinity described above. We are many-and-one and one-and-many. We are individual selves constituted by the relatedness to each other, to nature, and to God, the transcendent other.