John Frame famously observed that “Theology is the application of Scripture.” Yet, theological discourse is often seen as the profession of the elite; an abstract conversation left to the academicians of Christian history. And even more so when we are speaking about the doctrine of the Trinity. The doctrine of the Trinity makes its appearance in those rare encounters with cultists, but it largely remains hidden from public eyes. We can speak of God generally, and we can even elaborate on the work of Christ or the Spirit as comforter, but to speak of the inner workings of the Godhead or the harmonious nature in which the Three Persons bring the world into existence, is another thing altogether. “Not practical.” “Too theological.” This lack of interest reaches its climax when discussing our union with God himself, Father, Son and Spirit.
Last year, I had the opportunity to teach a seminary class in Brazil on the Gospels. When we centered on our Lord Jesus’ high priestly prayer in John 17, we began to talk about the inner relationships of the blessed Trinity. I observed that understanding the Trinity is to understand the true God. One of my students replied, “Pastor, my people think studying the Trinity is irrelevant for his Christian walk.” My response was, “It is the only relevant issue in his Christian walk.”
In John Owen’s masterful Communion with God he notes:
“Our communion . . . with God consisteth in his communication of himself unto us, with our return unto him of that which he requireth and accepteth, flowing from that union which in Jesus Christ we have with him.”
For Owen, the relationship we have with God is not merely our attachment to one person of the Godhead, but with the Triune God through Jesus Christ. Owen later notes that this union also flows by the abiding power of the Holy Spirit. In fact, the Puritan Owen so marveled in our communion with God and God with us that he saw that motif everywhere. In fact, he was driven in his exegesis to use the Songs of Solomon as a template to explain our relationship. Our relationship with the Tri-unity is so personal and intimate that Owen lands on the exquisite Solomonic songs:
What shall I say? there is no end of his excellencies and desirableness;—”He is altogether lovely. This is our beloved, and this is our friend, O daughters of Jerusalem.” (Works, 2:77–78 )
Owen saw the mystical union between Christ and the Church, the conjugal love of Solomon’s songs, as expressions of our deep union with God himself. At some level, as Owen so eloquently expounds, we must grasp that conversations about the Trinity were never meant to be left in abstract theological volumes, but to reach the pew. To speak of God is to speak of the Trinity. Therefore, God’s people need to see the Trinity not just on Trinity Sunday in the Church Calendar, but in all dimensions of life. It is the only relevant issue in our Christian walk. Indeed in the Trinity, we move and live and have our being.
