Theology concepts and applications

¶ … Father, and of the Son, and of the Holy Spirit. Amen. This invocation, accompanying the sign of the cross, marks the beginning and end of every Roman Catholic prayer. It has become synonymous with Catholicism -- a celebration of the crucifix as representative of the Blessed Trinity. While, every good Catholic takes this Triumvirate for granted, it is left to theological scholars like Jurgen Moltmann to dissect and analyze the salient features of the Trinity. Is the Trinity a Pneumatological or Christological entity? Is it a combination of the two? Where is God in the scheme of Moltmann's thesis? The theoditic question challenged the omnipotence, omnipresence and omniscience of God in his relationship with man. Is this question revisited in relation to Jesus Christ as the carrier of the Holy Spirit during his life on earth? Moltmann presents a clear interpretation of the relationship between Christ and the Holy Spirit in the Blessed Trinity in the chapter: "Trinitarian Experience of the Spirit" from his book, "The Spirit of Life." (Moltmann, 1992)

Moltmann's thesis is to crystallize the two schools of thought: 1. Christology -- God the Father is at the head; the Holy Spirit flows from God to the Son. The father loves the world through the son and he can only do this through the spirit. Christology marks the life of Christ on Earth from a historical/faith perspective. 2. Pneumatology -- God the Father sends the Son to save mankind. The son breathes the Spirit into the disciples. The Spirit rises from Christ at the time of the resurrection. The Holy Spirit becomes the origins of evangelicalism. This marks the beginning of the spread of Christianity -- eschatology (Vos, 1912). That Moltmann attempts to establish the role of Christ, the Spirit and the Trinity from the New Testament (where no explicit reference to the Trinity is made) is testament to his theological and philosophical abilities.

In essence, Pneumatology follows Christology. Or one might consider the two as parts of an eternal wheel with God as the hub. Moltmann describes how the Christology draws from the Pneumatology, and vice versa. The synoptic gospels of Matthew, Mark and Luke are examples of Pneumatological Christology. John, considered as the writer of one of the four gospels, however, is not synoptic. John's work marks an effective transition between the Gospels and the rest of the New Testament, namely the epistles of Paul, Peter and some of the other apostles. John, in his Gospel, and Paul, in his epistles (mostly to Timothy) portend the coming of the Holy Spirit, emanating from the Son, Jesus Christ.

In order to understand how Moltmann espouses the role of the Spirit in Trinitarianism, it is necessary to gain an idea of how Trinitarianism is perceived. The doctrine of Trinitarianism is the orthodox Christian belief that despite God's singular essence, God also exists as three persons: God the Father, God the Son (Jesus) and God the Holy Spirit. The scriptural origins for Trinitarian thinking can be found in the verses such as: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost..." (Matthew 28:19). And, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied." (1 Peter 1:2)

These passages neither describe a three-in-one god, nor do they necessarily espouse a belief in one. They do, however, set the stage for the development of Christian Trinitarianism. It was not, in fact, until the 4th century that theologians began to officially describe God as three persons (hypostases) with one being (ousia).

Trinitarianism is not the teaching of Scripture. It is a theological construct developed from Scripture to explain the Biblical doctrine of God. There are Scriptures that seem to teach Trinitarian dogma. In reality, however, no single verse does so. There are verses, or a combination of several verses that might support the Trinitarian dogma, as seen earlier. The doctrine of the Trinity is seen to be an implicit teaching, formulated from the inferences and exegesis of the Biblical data. It is viewed as the only viable explanation of all the Biblical data concerning God's identity.

There is another school of thought that espouses a single God (with Christ and the Spirit) -- Oneness. The problem facing both Trinitarians and Oneness believers is how to reconcile three seemingly contradictory teachings of Scripture: There is only one God; The New Testament makes a distinction between the Father, Son, and Spirit; and, the appellations "Father," "Son." And "Spirit" are used in reference to God. The question that both Oneness and Trinitarianism seeks to answer, then, is how to understand God as being one, and yet account for the Scriptural distinctions.

In the chapter being studied, Jurgen Moltmann would argue that Trinitarianism is alive and well; and, it can be read in every line (or between the lines), verse and nuance of the New Testament. The author presents several facets of the Trinity. In the first part, he shows how the synoptics presented the Spirit in Christology. The second part shows how the first evangelists, entrusted with the furtherance of Christianity, pursued Pneumatology. The receivers of the Spirit, in turn, are examples of eschatology. The third part seeks answers to the fundamental questions: What part does God play in the Trinity and the Spirit. In the fourth section, Moltmann introduced eschatological pneumatology.

Christology

As mentioned in the earlier part of this essay, in Christology, the Spirit flows from God the father to the Son. Historically, Moltmann avers, the Spirit coming on Jesus in the form of a dove at his baptism at the hands of John the Baptist marked the beginning of Christ's ministry. Incidentally, it also marked the decline of John the Baptist's influence. After the Spirit descends on Jesus, "the phraseology about the 'descent' of the Spirit on Jesus, and it 'resting' on him suggests that the Spirits should be interpreted as God's Shekinah." (Moltmann, 1992, p. 61) Shekinah means "the Divine Presence of God." The Sprit "indwelling" in Jesus Christ now manifests itself in Jesus' ministry. The various miracles, the healings, the driving out of demons are illustrations of the Christological aspects. Before Jesus' ministry begins, Moltmann reminds the reader, Satan in the form of a snake tempts Jesus. The Spirit (which we assume is present in Jesus at the Baptism) is really inactive until after the temptation. Here the fact that Jesus is the messiah is established; even Satan acknowledges it.

Moltmann raises a very pertinent question. In Christology, one finds Christ in action. Is the true identity of the Spirit really in evidence -- as an independent entity? The concept of Shekinah demonstrates that the Spirit is alive and well. By that it means that the Spirit is the integral to Christ -- almost as a part of him. The Spirit "accompanies" Christ in his trials and tribulations. The Spirit suffers when Christ suffers. Through the endowment of Shekinah Moltmann declares that the "Sprit of God" becomes the "Spirit of Man."

So what happens during the extremis that Jesus suffers at the Garden of Gethsemane before his imprisonment and subsequent death? Perhaps, for the first time since his birth that Jesus shows human weakness, he cries out "Abba, dear Father!" (Moltmann, 1992, p. 63) The Spirit is still there. The Spirit abides by Jesus through his passion and death. A naysayer might question the role of the Spirit in Christ from a theoditic perspective. Was all this part of the Grand Design? If it was, the role of Christ and the Spirit are premeditated. Analogously, David Hume proposed the Theodice Problem to counter the apparent contradictions in God's omnipotent and Man's free will. Simply stated: if God was all-powerful, then everything that occurred was based on a pre-determined designed; this was contrary to the concept of Man having been given free will. (Wigglesworth, 1662) gave way to the theoditic concerns that were part of the Age of Enlightenment and Pragmatism. Even John Milton's epic, "Paradise Lost" allows the first couple -- Adam and Eve -- free will (this becomes their eventual downfall).

Moltmann points out that it is really the Spirit interceding on behalf of Jesus when he cries out in despair. The fact that his pleas are not answered illustrates the "will of God." I would disagree with Moltmann in the premise that almost being forsaken by God during his trial and tortured walk to the Golgotha (place of Skulls or where the crucifixion was about to take place) is a sign of the awakening of the Spirit to the fulfillment of the messianic prophecies. I would aver that the entities of the Trinity are so intertwined that isolating each from the other is a stretch at best.

Pneumatology

Pneumatology, from the perspective of this topic, is when the Spirit takes over. The conditions surrounding Christ's death and resurrection are the time for a metamorphosis. The Spirit's role in Christology began when God granted it to Jesus. Christ's actions flowed from this Spirit. Later, the Spirit is awakened in Christ. It flows from Christ. Pneumatology is the divinely inspired work of the Holy Spirit. Moltmann puts it best: "Christ was raised through Yahweh's ruach, the divine energy of life, so that his raising and his presence as "the Living One" is the manifestation of God's Spirit." (Moltmann, 1992, p. 66)

In another opinion by the papal encyclical Dominium et Vivificantem indicates the power of the Spirit throughout the passion, death and resurrection of Christ. In this case, it is the Spirit that establishes the Trinity by "directing the suffering of Christ at God." From Christ's point-of-view, however, the Spirit that has guided Christ's ministry temporarily abdicates this unique responsibility -- a kenosis if you will. Contrarily, Paul in his epistles dictated that God was one with Christ throughout the period of suffering. The papal authority supports this view. God suffered with Jesus and the Spirit was the vehicle that God used to be part of his Son.

As mentioned above, John's gospel is the perfect balance at the time of transition from Christology and Pneumatology. He invokes the role of the Spirit in Christ and connects it to the new role of the Spirit emanating from Christ. This Spirit, John assures, us gathers people into its fold. The Spirit uses Christ as an exemplar in his suffering and death for our sins; and, that we may have new life. This new life includes the recognition that the Son Jesus is the representative of God's kingdom. The following echoes the transition: "If I do not go away, the Counselor (Spirit) will not come to you; but if I go, I will send him to you." (John, 16.7) (Moltmann, 1992, p. 69) It does not mean (obviously) that the Christ part of the Trinity is no more. It merely means that the Trinity as we know will manifest itself towards another goal. Here, furthering the cause of the establishment of God's Kingdom of Heaven on earth. If the discourse hitherto seems mostly about the interrelation between Christ and the Spirit with God not openly playing a significant role, John reminds us of God's abiding role in the Trinity. John talks about Christ promises of sending a Comforter (Spirit) by praying to the Father. This comforter would be sent in (emanate from) my name (me).

After the glorious occurrence of resurrection, Christ visits his apostles twice. The first time Thomas is absent. The second time, however, Thomas is present and shamed into renewing his faith in his risen Lord. This is the first transference of the Spirit. The infusion of the Spirit at the feast of the Pentecost is the first visually stunning experience related by the evangelists. The tongues of fire (Spirit) burn with the love of Christ and God. The Pneumatological work of the Holy Spirit marked the beginning of the spread of Christianity. The spread and assimilation of Christ's life, teachings, message, death, resurrection and the Spirit in him is a new beginning for all Christians. This is eschatology.

Since nothing advances without the will of God, the Father, it is necessary to reconcile with the three-fold nature of the Trinity.

Since the human manifestation of Christ and the Spirit are evident from the gospels and the eschatology of the establishment of Christianity, it is difficult to visualize the hand of God because of the lack of specific evidence as told by the evangelists or the apostles. As the "Magnificat" proclaims (though not necessarily in this context), "Senses cannot grasp this marvel, faith must serve to compensate." As Christians, we must recognize that neither Christology nor Pneumatology would have occurred without the presence of God. The Spirit flowed into Christ through God, and the Sprit flowed from Christ through God. Logical inconsistencies arise for the same reason there is disconnect between Oneness and the Trinity. It is difficult to explain to distill the individual roles of each of the three entities and yet consider them as an indivisible and eternally integrated whole.

Moltmann's solution to the above is to adapt a theological whole to Christology and Pneumatology. In his opinion, religious questions cannot be answered by merely defining the roles of Christ in the Spirit, or the Spirit in Christ. He proposes a doxological approach. In doxology, everything flows through God. God is intrinsic to everything; and, God is eternal.

Pneumatological Focus

Jurgen Moltmann's book is titled the Spirit of Life. And the chapter being considered in this document is about Trinitarianism from the perspective of the Spirit. While, in Christology, the actions are primarily attributable to Christ with the Spirit serving as the guiding light, interceder and companion, the author focuses on the Pneumatological aspects of the Trinity's work (Dabney, 1993). These are the actions of the Spirit that came through Christ, awakened by Christ's acquiescence to God's will during his passion and suffering.

Jurgen Moltmann's pneumatology requires us to extend our understanding of the Spirit beyond our traditional paradigms that are laced with an innate arrogance. Jurgen Moltmann himself believes that he has experienced the Spirit and His gifts. As Christ's children born of the Spirit, we must not doubt but glorify God that the Spirit has revealed himself and continues to reveal himself to all that believe the Trinity and the power of the Spirit. Moltmann bemoans the leanings of western theologians and philosophers who see the Spirit merely as a channel of Christ. He outright rejects the doctrine of Filioque -- from the Father to the Son (McWilliams, 1995). That any credit to the Spirit has to be nullified and resisted. The Spirit became the domain of a few. "And the simplest way of repressing them was to historicize the story of Jesus assigning it to a time before the cross and resurrection which means placing firmly in the past." (Moltmann, 1992, p. 59) Moltmann goes so far as to credit the Spirit as being the divine part of Christ's life as God-become-man. While acclaiming the role of the spirit, Moltmann cautions that Christology and Pneumatology are irretrievably intertwined and should always be perceived as so. Essentially, Moltmann wishes to establish the Trinity as long as the three entities play significant roles. Moltmann intends to facilitate the liberation of pneumatology from its past Christological shadow. Repudiating older means of understanding God, Moltmann opens a window for escaping the Christological domination of Trinitarian thought and provides for an opportunity to elucidate a new theology of God, the Holy Spirit.

Jurgen Moltmann's theology distinguishes itself as being a theologia crucis (later developing also into a pneumatologia crucis) in which the cross reveals God's nature and being. He avows the role of the Spirit in the struggles and death of Jesus Christ. "The value of the sacrifice does not depend solely on the one surrendered. It has to do with the mode of surrender too. And in this happening Christ is determined through the Holy Spirit." (Moltmann, 1992, p. 67) Here Moltmann does not agree with anyone who would separate the Spirit in the death of Christ. He avers that the Spirit suffered too. He agrees with John Calvin (founder of the Protestant sect-

Calvinism) who theorized that Christ did not suffer death outwardly, but in spirit through the power of the Holy Spirit. Moltmann believes the operation of the Holy Spirit is the preconditioning premise upon which the life of Jesus Christ begins.

In the fourth part of the chapter, Moltmann also espouses the importance of the Pneumatology as the precursor of eschatology, which in his opinions, serves as a beacon to all Christians. Christians live our lives in the hope of being one with the Father in the Kingdom that Jesus, through the Spirit readied for us by dying on the cross. "The experience of the Spirit is the reason for eschatological longing for the completion of salvation, the redemption of the body, and the new creation of all things." (Moltmann, 1992, p. 73) Moltmann impresses upon us the power of the Spirit in declaring that eschatology is really a longing for the Spirit. He presents this longing in two different ways: positively and negatively. In the first, the longing is characterized by the adage "Hope Springs Eternal." The Spirit is not far away if the Christian tenets of fellowship and acceptance of the Spirit are closely followed. In the negative sense, however, the Spirit manifests itself. Ironically, this sentiment too can be characterized by the hope -- or the lack of hope. Moltmann assures that if restlessness and eternal yearning are followed, the Spirit will come. He cautions not be fall under the yoke of lack of faith to a point that we lose the yearning for the spirit.