Abstract
In Trinitarian Dogmatics, D. Glenn Butner Jr. offers readers an introduction to the doctrine of the Trinity through elucidating seven key concepts, with a chapter dedicated to each: consubstantiality; processions and personal properties; simplicity; persons and relations; perichoresis; missions; and inseparable operations. The final chapter discusses and recommends alternative trinitarian ‘frameworks’ for Christian worship, driving home Butner’s conviction that a faithful formulation of trinitarian doctrine is a ‘means of ensuring proper worship’ (p. 1). Of the many notable things that could be said about Trinitarian Dogmatics, this review will limit itself to three.
First, regarding the treatment of the doctrine along conceptual lines. Rather than offer a genealogical survey of the development of trinitarian doctrine, Butner works at reflecting on the grammar of Trinity dogmatically, so that the content of the doctrine is not lost in recounting its historical maturation. In this respect, this book finds resonance with Katherine Sonderegger’s recent volume on the Trinity, who writes, ‘Trinity, as metaphysical Truth, does not mirror the rise and polemic of the early church.’ (ST II, xix) Butner is interested in reflecting on the divine nature ‘as such’. This is a book for those who are interested in entering the centuries-long enterprise of rational reflection on triunity; those who wish to become acquainted with the philosophical tools that have been taken up in engaging this deep Christian mystery. This is not a book motivated by the political dimensions of the doctrine, either in its formative years or in its various modern appropriations; those looking for a book of that kind will be disappointed.
A second commendable feature of Trinitarian Dogmatics is its wide engagement with scripture. Not only does Butner reference the biblical passages which historically played a role in trinitarian debates, analyzing past exegesis, he also places inherited interpretation in discussion with contemporary biblical scholarship. In addition to wrestling with passages that have been used by other theologians in the Christian tradition, Butner shows his ability to mine the scriptures himself and test fresh biblical evidence where relevant. For Butner, faithful speech about the Trinity seriously attends to traditional Christian language and ultimately depends on its resonance with scripture.
Finally, Butner intentionally engages majority world theologians. The appearance of such thinkers is fairly sporadic but when they do appear it is because their works are able to clarify or re-imagine ‘traditional’ loci by drawing on contextually-specific concepts. This mode of engagement exemplifies something about Butner’s volume as a whole: He is committed to ‘orthodox’ and ‘traditional’ theology; he believes that such a thing exists (contra, e.g., David Bentley Hart’s Tradition and Apocalypse), that it ought to be corrected where distorted, but should not be considered fundamentally suspect (contrary to much postcolonial theology). Butner’s engagement with majority world theologians is not meant to revolutionize inherited doctrine but to clarify it. To some, this will read as mere appropriation. Others will appreciate Butner’s confidence that the same Spirit is at work in the global church and that its united confession is enriched and tested when heard through a diversity of voices.