The Trinity of Grace

Don: We’ve been discussing grace and its various aspects. Just before this conversation, Sharon mentioned that grace isn’t a subject often thoroughly discussed in many circles, and we are much the poorer for not emphasizing grace. The irony (as we’ve noted before) is that when you examine the ministry and message of Jesus—from the inception of his life, which we talked about last week, all the way through to the crucifixion and resurrection—you see grace fully exposed in his message, mission, and life. 

As Michael pointed out in one of his essays a few weeks ago, the parables of the kingdom of heaven parallel what we seek in grace. So, we’re attempting to wrap all these insights together to deepen our understanding. David will be sharing some insights on the comparison of grace and love in the coming weeks, but today, Michael will guide us through this journey a bit. 

Michael: Dr. Weaver asked me to dissect the crucifixion scene. He asked me to retell the final moments of Jesus’s life before death on the cross in order to glean lessons on grace from them. On first thought, however, I can’t really think of much regarding this topic. Then, it occurred to me that Grace has never been taken seriously as a doctrine in Christianity. What I mean by that is, as far as I know, Grace has not been officially incorporated into the Christian doctrine of God and Christ. How can it be incorporated anyway? Grace is disruptive and unfair, and so does not sit well with the way we understand judgment.

As a young Catholic boy, I had questions about theological concepts, such as the trinity. If you ask a priest about it, they would be happy to explain that this is the concept of God as three entities, Father, son, and holy Ghost. Even though these three are separate entities, the three of them are one single God. Whenever I heard this explanation, I always imagined a powdered laundry detergent. It has the white, blue, and green particles. They are separate, but the three together in a box make Arial laundry detergent. I never provided it this analogy to the priest because I thought that may be insulting to God. But that still didn’t help me understand the trinity, it doesn’t make sense. When I pressed the priest for a better explanation, I always got the answer that these things are above our understanding, and it is a mystery of God. This answer also didn’t satisfy me, because if this were truly a mystery of God, why did he try to explain it in the first place?

So, I think we face two issues here. Number one is that Christian theology is lacking. It simply doesn’t explain everything we can know about God. The other issue is that a fundamental aspect of Christianity -that is grace- has been left out from any theological understanding of who God is. So, I’m wondering if we don’t discount grace from the theology of the trinity, but instead take grace seriously, can it explain these concepts better? Can grace give us better insights into the center figure of Christianity, the teachings, mission, and person of Jesus Christ?

So, where do we start? Let’s start from the beginning!

John 1:
The Word Became Flesh
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it.
6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light.
9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God.
14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
… 16 Out of his fullness we have all received grace in place of grace already given. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God, but the one and only Son, who is himself God and[b] is in closest relationship with the Father, has made him known.

Perhaps you can see that much of the theology around the trinity came from this passage. The fundamental question in this passage is: what is this “Word” exactly? The gospel according to John was written in Greek. The Greek term for the “word” is Logos. Britannica defines the Logos as the divine reason implicit in the cosmos, ordering it and giving it form and meaning. This is the definition that theologians use, which they have borrowed from Greek philosophy, the logos is the “reason” of God that puts order to the Universe. As Christians, we understand that God’s word or logos is Jesus Christ. But perhaps a better interpretation of what this word or logos is can help us understand more about the nature of Jesus Christ and the nature of God the father.

Let us recap what the passage describes about the word: the word is there with God from the beginning, and it is God. In this word is life, and this life is the light of mankind. It is full of grace and truth and out of this fullness we received grace on top of grace that was already given. It sounds to me that Grace is central to what this word, this logos, is. Making it central to who Jesus is.

For today, I would like to present to you the idea that the word is God’s Grace. Since the word of God is Jesus Christ, that would make Jesus the incarnation of Grace on earth. This interpretation is present in many verses in the bible. As we have discussed before, Grace is God’s love for us. Therefore, bible verses that express this love we got from God through Jesus Christ support this interpretation. Here are some examples:

John 3:16 “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
Ephesians 1:5-6 “God destined us to be his adopted children through Jesus Christ because of his love. This was according to his goodwill and plan and to honor his glorious grace that he has given to us freely through the Son whom he loves.”
1 John 4:7 “Beloved, let us love one another, because love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love.
9 This is how God’s love was revealed among us: God sent His one and only Son into the world, so that we might live through Him. 10 And love consists in this: not that we loved God, but that He loved us and sent His Son as the atoning sacrifice for our sins.
11 Beloved, if God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God remains in us, and His love is perfected in us. 13 By this we know that we remain in Him, and He in us: He has given us of His Spirit. 14 And we have seen and testify that the Father has sent His Son to be the Savior of the world.
15 If anyone confesses that Jesus is the Son of God, God abides in him, and he in God. 16 And we have come to know and believe the love that God has for us. God is love; whoever abides in love abides in God, and God in him.

These verses profess that Jesus Christ is God’s love for us. He is God’s grace. Therefore, to believe in the name of Christ or to confess that Jesus is the son of God is to believe in Grace. It is not, as is commonly held, that believing in the literal name of Christ is what makes a person a Christian. To believe in the name of Jesus is an active undertaking of having faith in Grace and in spreading this grace.

But, if the nature of Jesus is grace, what about the nature of God? 1 john declares that God is love. Wouldn’t that make the nature of God that of Grace as well?

Is the trinity made up of Grace? Can the three forms of God be three manifestations of divine grace? Is this a better interpretation of the trinity than a laundry detergent? Can this interpretation enhance your understanding of Christianity, or it muddles it instead? If you see God made up entirely of Grace, how would your relationship with God look like?

David: The seeming interchangeability of grace and love resonates with me. I’m now convinced that they are synonymous: God is love, and God is grace. Is there a real difference between love and grace? I’m inclined to say no. I also echo Michael’s critique of the common misrepresentation among Christians that God’s love is conditional upon belief in Jesus, which seems to me to contradict what Jesus himself taught, especially when he summarized the most important commandments as loving God and loving your neighbor. This short declaration, to me, encapsulates the entire ethos of Christianity, all bound up in the concept of love, whether we call it grace or not. The distinction doesn’t change the essence.

Jay: Michael’s inquiry into the Trinity and grace, particularly how the distinct ‘characteristics’ of the Father, Son, and Holy Spirit contribute to our understanding of grace, is fascinating. It prompts me to consider how each aspect of the Trinity embodies different facets of grace. For instance, the Holy Spirit is often associated with comfort, as outlined in the scriptures. This specific role provides a clear link to grace. However, when considering the Son and the Father, the connection might not be as immediate but is equally compelling. Your insights have opened up a rich area for exploration. Thank you for that.

Michael: Growing up Catholic and later attending a Seventh Day Adventist Church, I was struck by the promise of distinctiveness between the two, yet found the core beliefs, particularly those concerning the Trinity, fundamentally unchanged. This realization highlighted for me that, despite different denominations, the foundational beliefs of Christianity, many of which originated with the Catholic Church’s early fathers like Augustine and Thomas Aquinas, remain consistent. My struggle with the concept of the Trinity, which seems pervasive across denominations, is its lack of explanatory power, which has always bothered me.

C-J: The Catholic Church seems often to emphasize guilt, shame, and unworthiness. This contrasts sharply with other denominations where Christ’s sacrifice and relationship with the divine are central, focusing instead on grace, adoption, love, and forgiveness. These messages recognize our incompleteness due to sin but emphasize restoration and enlightenment. While I have experienced moments of genuine anointing in Catholic settings, I believe figures like Thomas Aquinas transcended the traditional rituals and doctrines, reaching a deeper understanding of love and grace. In my experience, the presence of the Holy Spirit transforms the reading of the Bible from a mere book to a living truth, embodying love and grace in a way that’s unmistakable. It’s about experiencing and growing through that divine presence.

Jay:  There’s no denying their synonymous nature of the concepts of love and grace, especially given their shared characteristics. However, I’m intrigued by the possibility that they differ in some aspects, perhaps in their divine versus human qualities. It might be that the ultimate expression of love manifests as grace, a state perhaps not fully attainable by humans. This thought ties back to our earlier discussion about the Trinity and the dimensions of grace within it.

David: The Greek language has several words for love. The term used in many of the passages Michael mentioned is “agape,” which C.S. Lewis described as a “selfless love, passionately committed to the well-being of others.” This type of love, reflective of God’s love for us, is outwardly directed and not self-serving. It prompts the question: Can we emulate God’s likeness? I believe so. We’ve likely all encountered individuals who embody this ideal of selfless love. Some present today exemplify this way of living, embodying the Holy Spirit’s presence within us, allowing us to approach God’s likeness through agape.

Don: If love and grace are closely related, or even synonyms, why is it that love is more readily understood and embraced, while grace is more challenging to comprehend and accept?

David: Do we tend to love a good mystery so much that we make them up where there is no real mystery?

C-J: The distinction might lie in how love is culturally understood versus how grace is personally experienced. We recognize love through specific languages, such as gifts or time spent together. But grace doesn’t conform to such boundaries; it’s always accessible, without parameters. Declaring love for someone often comes with understood boundaries, easily defined and demonstrated. In contrast, grace is perpetually available, transcending those limitations.

Reinhard: To me, grace is a crucial component of love. In other words, grace is part of love. While we can talk about the love of many things in various contexts, grace specifically is an integral part of love, not the other way around. This concept, though abstract, is vital to understand. I believe everything is orchestrated by the Holy Spirit for us to accept. The evidence of grace isn’t always visible, much like Jesus’s teachings on the Holy Spirit: we may not see where it comes from, but we witness its effects, like the wind moving around us. 

Understanding grace is challenging, yet it’s essential for Christians. If we grasp why and how grace operates as God’s mechanism for acceptance, we can apply it in our daily lives, especially when we err. The notion that grace allows us to reconnect with God despite our faults hinges on understanding that God’s forgiveness is always within reach through grace. It’s a testament to God’s love, covering all things and providing a special channel for forgiveness and moving forward, even when we violate God’s laws. Only through grace can we be accepted by God once we acknowledge our wrongdoings and confess our sins. 

This understanding—that grace is always available, and God’s merciful and forgiving nature—is crucial for progressing as Christians. Moreover, grace enriches our lives in many ways, including our health and well-being. Recognizing and practicing this concept is a lifelong journey, ultimately leading us toward the kingdom of heaven. Grace, though abstract and sometimes difficult to comprehend, becomes evident through practice, much like the workings of the Holy Spirit. 

Belief in the availability of grace, seeking forgiveness, and the act of repentance are fundamental. Repentance, in a sense, is a universal offer of forgiveness, akin to oxygen: freely available to all, yet not accepted by everyone. As Christians, acknowledging our mistakes and seeking repentance is our duty to God.

Sharon: For me, grace is about receiving love when I feel utterly unlovable. It’s as simple as that. Grace creates a pathway to love, faith, and friendship with Jesus when I’m completely undeserving. It’s the sacrifice that made all those connections possible despite my unworthiness.

Don: Grace highlights God’s actions rather than our own, which is a challenging concept in religious discussions. It’s about God performing penance for us, not us doing something for God. Embracing this idea—that it’s God’s work on our behalf—can be difficult.

C-J: Watching The Passion of Christ directed by Mel Gibson profoundly affected me. The realism and storytelling were so impactful that it overwhelmed a friend of mine, causing her to leave the theater. For me, the film was an eye-opening experience that deepened my appreciation for Jesus’s sacrifice and the fulfillment of promises through faith. It left me in awe of the grace present in such commitment.

David: The idea of God performing penance, as Don suggested, is intriguing. Perhaps it paints a picture of God expressing regret over the mess created by humanity. When Sharon speaks of needing grace like a prodigal daughter, it reminds me that in the parable of the prodigal son, the father’s grace reaches out to the wayward child. This parable almost suggests God making amends, not because He is at fault, but because He chooses to bear the cost of our failings. The notion of divine penance is fascinating.

Jay: It strikes me that grace and love, while similar, may differ based on their source. Grace is unequivocally from God. But can grace also emanate from humans? We understand how to express love through actions and words. Saying “I love you” feels natural, but we never say “I grace you.” This discrepancy raises questions about the nature of grace and love, and whether cultural, linguistic, or inherent human limitations prevent us from operationalizing grace as we do with love. 

Why is there such a cognitive dissonance when it comes to expressing grace in the same way we express love? Is it merely a matter of cultural norms, or is there something inherently divine about grace that we, as humans, cannot fully replicate or express?

David: The Bible operationalizes the commandment to love (or “to grace”?). In Matthew 22:37-40, Jesus outlines the greatest commandment being to love God and one’s neighbor and implies it is the foundation for all law and prophecy. This operationalization is mirrored in Judaism in references in Leviticus and Deuteronomy, suggesting a shared understanding across these faiths. 

The question arises: do we need to dissect or deconstruct this grand concept of love into smaller components like mercy, grace, and compassion, or is such decomposition unnecessary? Our human tendency leans towards breaking down complex concepts, but is love really complex?

C-J: Facing anger and frustration, I’ve learned the importance of seeking God’s grace and letting go, trusting that all things will be revealed in God’s time. This surrender to God’s will, though challenging, has been a significant step forward for me. It’s a practice of acknowledging that God orchestrates the larger plan and our role is to follow His guidance, not to control outcomes. This act of faith, of letting go and trusting in God’s grace, though difficult, especially for someone accustomed to taking charge, can lead to greater growth and clarity.

Reinhard: Our inability to fulfill the law perfectly underscores the need for God’s grace to cover our shortcomings. Accepting grace involves a response from us, highlighting the covenantal nature of our relationship with God, which entails rights and responsibilities for both parties. The story of the prodigal son illustrates this dynamic, showing that receiving grace requires action on our part, akin to the son’s decision to return to his father. 

This concept suggests that while grace is freely offered to all, it demands a reciprocal response from those who receive it. The New Testament’s emphasis on grace, not explicitly mentioned in the Old Testament, acknowledges human imperfection and the fluctuations of faith, assuring us of grace as a safety net for our inevitable failings.

C-J: Highlighting the presence of grace throughout the Old Testament, I see it embodied in acts of transformation, restoration, and even in the sacrificial system. In contrast, the New Testament focuses on revelation and the expectation for believers to embody and testify to the grace received, not just through miraculous signs but through their lived experiences. Grace extends beyond salvation, encompassing operational provision and the ultimate sacrifice of Christ, reflecting a broader application than just synonymous with salvation.

Reinhard: While the Old Testament may not explicitly mention “grace,” God’s actions demonstrate his love and support for the Israelites. In the New Testament, Paul emphasizes salvation through faith and by grace, not just adherence to the law, showcasing the term’s significance in understanding Jesus’s purpose. 

Despite the permanence of the law, our inevitable failures highlight the necessity of grace, encouraging a continual dialogue with God through the Holy Spirit to alleviate guilt and foster a closer relationship with Him.

David: Was not the prodigal son’s return driven by desperation rather than by a sense of duty? Did he not focus on self-preservation rather than his duty to his family? Yet he was still met with his father’s unconditional love and grace, suggesting that the mere act of returning home, regardless of the motivation, suffices for God.

Reinhard: I suggest that while explicit responsibility may not be demanded, a proactive approach is necessary. This doesn’t mean fulfilling a set of conditions but rather recognizing and responding to God’s call in a manner that goes beyond passive waiting.

David: Terms like “duty” and “responsibility” might carry connotations of legalism, overshadowing the simplicity of God’s invitation to “come home.” Our discussion reveals a consensus on the essence of grace: it’s about taking that step back to God, an action both simple and profound.

C-J: I’m reminded of the parable where workers who arrived late receive the same wages as those who worked all day, illustrating God’s grace doesn’t operate on a system of portions or merit. When I’m weary and think, “It’s better than it was,” I wonder if I’m doing enough for God or just enough to satisfy myself. It’s not about the portion of effort or grace but whether our actions are dedicated to God or merely for personal satisfaction. God’s concern is whether we’re doing it unto Him, which transforms our efforts from mere tasks to acts of worship and devotion.

Don: Psalms 25:11 and 31:3 speak of God acting for His own sake—pardoning iniquity and providing guidance and rescue. This suggests that God’s dispensation of grace might primarily serve His divine purposes, not just our needs. It’s a concept worth pondering: God’s grace as an expression of His sovereignty and glory rather than solely a response to human petition.

Michael: 1 John 4:10 says love is defined not by our love for God but by His love for us, demonstrated through Jesus’s sacrifice. This perspective shifts the focus from our efforts to love God and neighbor to recognizing and responding to God’s initial, unconditional love for us. It’s a significant aspect that often receives less attention in discussions about living out the commandments of Jesus.

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