Trinity Monotheism: the Soul of God

The alleged problem is that if only the Trinity exemplifies the complete divine nature, then the way in which the persons are divine is less than fully divine. . . .  The persons of the Trinity are not divine in virtue of instantiating the divine nature. For presumably being triune is a property of the divine nature (God does not just happen to be triune); yet the persons of the Trinity do not have that property.  (Moreland, James Porter; William Lane Craig (2009-11-08). Philosophical Foundations for a Christian Worldview (p. 590). Intervarsity Press. Kindle Edition.)

Somehow this moves me.  I have never thought of the Trinity being the only way God could be.  I thought that God just happened to be triune.  With this understanding, I see that the Trinity is a ground-breaking truth.  Being triune is a property of being deity, so in Christian thought, a non-triune God, as in unitarian monotheism, cannot be God at all.

Trinity monotheism is the understanding that only the Trinity is fully divine and fully deity.  The persons of the Trinity - Father, Son, and Holy Spirit - are parts of a whole.  None of them is fully deity on their own any more than my body or my mind is all of myself.  My mind and body are who I am, but not fully.  Each person of the Trinity is a full person, with spirit and mind, but not the fullness of God in themselves.

What moves me is to understand that the image of God includes his triune nature.  The nature of God is love and love does not exist in an isolated individual.  As Moreland writes:

We may ask if there are any positive arguments which might be offered on behalf of the plausibility of that doctrine. We close with an argument that a number of Christian philosophers have defended for God’s being a plurality of persons. God is by definition the greatest conceivable being. As the greatest conceivable being, God must be perfect. Now a perfect being must be a loving being. For love is a moral perfection; it is better for a person to be loving rather than unloving. God therefore must be a perfectly loving being. Now it is of the very nature of love to give oneself away. Love reaches out to another person rather than centering wholly in oneself. So if God is perfectly loving by his very nature, he must be giving himself in love to another. But who is that other? . . .  God is eternally loving. So again created persons alone are insufficient to account for God’s being perfectly loving. It therefore follows that the other to whom God’s love is necessarily directed must be internal to God himself.  (ibid, 594-595)

The Trinity becomes more than a doctrine to fight over.  It is a reality to live in.  God created us to love him and other people as he loves in himself.  A God who is merely one cannot have such love as his nature, but only as his demand.  In Christian thought, prior to people loving God because he first loved them is the explanation of God's nature: God is love. (1 John 4)  He did not need us to love, but created us for love and out of love.

The love that a non-triune deity would express falls short of what the Trinity expresses.  It inevitably turns into mere self-interest or needy dependence.  God's command to love is not arbitrary, nor does God need the creation in order to love.  God is a rich, vibrant, loving community in himself.

Another way to understand this is

The question of what makes several parts constitute a single object rather than distinct objects is a difficult one. But in this case perhaps we can get some insight by reflecting on the nature of the soul. We have argued that souls are immaterial substances and have seen that it is plausible that animals have souls. . . . Souls come in a spectrum of varying capacities and faculties. Higher animals such as chimpanzees and dolphins possess souls more richly endowed with powers than those of iguanas and turtles. What makes the human soul a person is that the human soul is equipped with rational faculties of intellect and volition that enable it to be a self-reflective agent capable of self-determination. Now God is very much like an unembodied soul; indeed, as a mental substance God just seems to be a soul. We naturally equate a rational soul with a person, since the human souls with which we are acquainted are persons. But the reason human souls are individual persons is because each soul is equipped with one set of rational faculties sufficient for being a person. Suppose, then, that God is a soul which is endowed with three complete sets of rational cognitive faculties, each sufficient for personhood. Then God, though one soul, would not be one person but three, for God would have three centers of self-consciousness, intentionality and volition, as social trinitarians maintain. God would clearly not be three discrete souls because the cognitive faculties in question are all faculties belonging to just one soul, one immaterial substance. God would therefore be one being that supports three persons, just as our own individual beings each support one person. Such a model of Trinity monotheism seems to give a clear sense to the classical formula “three persons in one substance.”  (ibid, pp. 593-594)

I had thought about this before, but only found it in writing in Moreland's book.  Why should it matter?  Because the Creator makes things that is in his nature to make.  Further, each person shares in the image of the Creator.  The nature of the Creator becomes the place where people can understand their own natures.  Soul, body, mind, spirit, and community become more than concepts, but realities.  In these days, the soul has lost its place.  People are seen as pieces thrown together rather than as a created soul, "something that contains and unifies all the various sensory experiences, thoughts, behaviors, and relationships of the person into a unitary continuous whole."

This inspires me to seek my soul and take care of it.  "Recently, at the Knowing Christ conference in Santa Barbara, Dallas [Willard] said, 'If you get very quiet, you might notice the soul.' Parker Palmer once compared the soul to a wild deer; it flies from noise and action and movement. You have to wait, and wait, and perhaps it will make an appearance."  (Barczi, Ben, gospelmind.org/2013/03/08/parts-soul/)  Perhaps I will being to wait.

Lord, let my life be as yours.  Let me soul be still, so I might find it and allow you to renew it.  Amen.