What do suburbia and spirituality have in common? This sounds like the set-up for a bad joke. The term suburbia often conjures up caricatured images of plastic, white, middle-class Americans driving gas-guzzling Suburban Utility Vehicles past white picket fences into cavernous garages that swallow them up into isolated fortresses behind automatic garage doors. The term spirituality often conjures up equally caricatured images of bald-headed, robed monks sitting in the lotus position, precariously perched on the precipice of a majestic mountain peak. These two images could not be further apart in how they relate. This study will explore the intersection of these two worlds. Further, it will explore how the specific doctrine of the Trinity might weave a connective thread between these things. The questions and conversations pursued in this study will be framed within the larger conversation that many call the missional church.
E. Byron Anderson says:
In their attempts to work out a practical theology of the Trinity, LaCugna, Moltmann, and Boff share three points. They argue, first, that language about the Trinity is inherently and primarily doxological. Second, a reading of the history of God with us permits an explicit social- relational doctrine of the Trinity. Third, the theological concept of perichoresis provides a schema by which we may name a form of relatedness that affirms unity-in-diversity and diversity-in-unity. As Moltmann writes, this results in a “social doctrine of the Trinity, according to which God is a community of Father, Son, and Spirit, whose unity is constituted by mutual indwelling and reciprocal interpenetration.” From these common components, the three point toward a common goal: a correlation between the divine society of the Trinity and human society.