“The God of the Bible is the Trinity, and mutatis mutandis, the Bible is read rightly according to the Trinity.” (Hinlicky)
R. Kendall Soulen’s book The Divine Name(s) and the Holy Trinity: Distinguishing the Voices (2011) is an interesting, provocative, and helpful study of how to think Christianly about God’s name(s). It is not for the theological novice, but is well worth a careful read.
In this work: “a fresh map of Trinitarian language that is simple, yet profound in its implications for theology and practice. Soulen proposes that sacred scripture gifts us with three patterns of naming the persons of the Trinity: a theo-logical pattern characterized by oblique reference to the Tetragrammaton (the divine name); a christo-logical pattern characterized by the kinship vocabulary of Father, Son, and Spirit; and a pneumato-logical pattern, characterized by the open-ended multiplicity of divine names. These patterns relate in a Trinitarian way: they are distinct, interconnected, and, above all, equally important. The significance of this thesis resides in its power to map the terrain of Trinitarian discourse in a way that is faithful to scripture, critically respectful of tradition, and fruitfully relevant to a broad range of contemporary concerns.”
“Only where Christ is present by the Spirit in the joyful exchange [2 Cor 5:21] can the proper, i.e., inseparable relation between the passive faith that receives pure gift from God the Giver and active faith that freely and joyfully circulates the gift in glory to God and good for others be clarified and sustained” (Hinlicky, 153).
To ask about trinitarian missions on the face of it seems strange; almost like asking about a christological gospel — what other kind of gospel could there be? What other kind of faithful Christian missions can there be except one that is trinitarian? The other response I get: Trinitarian missions what is that, some new thing?
The gospels themselves reveal the trinitarian mission as the mission of the church. Luke takes two volumes to narrative it: with the coming of the Son in his gospel, and the coming of the Spirit and the sending of the Church in Acts. The Johannine “great commission” (as it were) records the trinitarian mission in two condensed verses, “Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that he breathed on them and said, ‘Receive the Holy Spirit.’” (John 20:21-22). Matthew captures the trinitarian nature of missions in the Lord’s final mandate to the Church: “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). A robust, biblically faithful, trinitarian theology is vital to the church and its mission.
Muslims Ask, Christians Answer. By Christian W. Troll, S.J. Trans. by David Marshall. Hyde Park, NY: New City Press 2012.
Useful for engagement with Muslims, this slender volume developed during 40 years of interfaith dialogue and study. Its primary aim is to help Christians understand and answer questions Muslims typically ask. Divided into twelve chapters, it covers topics like Scripture, Christ, salvation, the Trinity, and the Church. Each chapter begins with Muslim questions, and then gives both general and detailed explanations from an Islamic perspective. The author then responds with Christian perspectives and suggestions for answers.
Written from a Roman Catholic viewpoint (chapter 10 is on celibacy), the book seeks to be sensitive to Protestant differences. Furthermore, non-Catholics will find that Muslims often ask about distinctly Roman Catholic doctrines. Chapter 7, “The Holy Eucharist,” is illustrative. “Do you really believe that God is present in this bread and wine? You ‘eat’ God?” Understanding accurately both the Islamic question as well as the Catholic doctrine can lead to a more profitable conversation.
Some of the most difficult questions are addressed head on. For example Chapter 4 on “Muhammad and the Christian Faith” wrestles with whether or not Christians can recognize the Qur’an to contain a word from God and to what extent Muhammad can be recognized as a prophet.
Troll’s book has appeared in a number of editions and translations. A companion web site (www.answers-to-muslims.com) contains a digital edition in eight languages, along with additional questions and answers (244 to date). This should not be confused with the evangelical and somewhat polemical site: www.answeringislam.org.
Dense with insight on the most critical questions, Muslims Ask, Christian Answers merits careful study for engaging intelligently and sympathetically with Muslims. The volume has a helpful bibliography and detailed endnotes. There is no subject index, which along with an index of Islamic terms, would improve an already helpful resource.
“‘God is the self-surpassing Father who is determined to redeem the creation and bring it to fulfillment in the Beloved Community by the missions in the world of His Son and Spirit.” (P.H.)
A concise statement capturing the theological difference between Islam and the gospel:
“Broadly the Islamic dictum runs: ‘To know is to do.’ Ignorance, ‘jahilayyah,’ is the problem. Hence ‘huda,’ revelation is the answer. Humans are amenable to law: They can respond to ‘thou shalt’ and heed ‘thou shalt not.’ The New Testament knows that we can know and not do. We have a defiant ability, a recalcitrance that flouts what it quite well understands. It is this perversity which needs redemption. The world is not righted by good advice, but a love that suffers, that bears, and thus only bears away the wrong and can thus forgive. For Christian faith this redemptiveness characterizes the very nature of God as told in ‘the throne of God and of the Lamb.’ This is the ultimate theological issue between the Qur’an and the New Testament, the mosque and the church” (Kenneth Craig, d. 2012 at age 99).